6 



LIBRARY OF CONGRESS. 



^Ae/f^:.. .■..'P..4 I 



UNITED STATES OP AMERICA. !i 




LONDON : 
GILBERT AND RIVINGTON, PRINTERS, 

ST. John's square. 



TO THE 



UNIVERSITY OF OXFORD, 

CONTENDING FOR THE CATHOLIC FAITH, 

THIS ATTEMPT, 

TO AID THE SAME HOLY CAUSE, 

IS GRATEFULLY, AND RESPECTFULLY, 
DEDICATED BY 

ONE OF HER SONS. 



A 2 



TABLE OF CONTENTS. 



PAGE 

Advertisement ix 

Introduction xi 

To which are appended : — 

ull in Cogna Domini xxxvii 

Oath of a Roman Bishop at Consecration ........ xxxviii 

Interrogatories of a Roman Bishop at Consecration . . . xliii 
Form of reconciling a Convert to the Church of Rome, xliv 
which contains 

he Creed of Pope Pius TV xlvi 



PART THE FIRST, 
estimonies of English Authorities to the General Councils 

of the First Seven Centuries 3, 4 

Table of General Councils in the First Seven Centuries : — 

I. Nice 7 

Sardica 9 

Arimini 10 

II. Constantinople I ibid. 

III. Ephesus 11 

Ephesus 12 

IV. Chalcedon 13 

V. Constantinople II 14 

VI. Constantinople III 16 

Constantinople ibid. 

Notes to the Table of Councils 18 



vi 



CONTENTS. 



Canons of the Councils : page 

Nice 26 

Constantinople 1 30 

Ephesus 33 

Chalcedon 37 

which confirm those of 

Neoccesarea ibid. 

Gangra 38 

Antioch ibid. 

Laodiccea 40 

Constantinople III 45 

Notes to the Canons 48 

Remarks 62 

PART THE SECOND. 

Recognition of General Councils by the Bishops of Rome . . 73 
Table of the Reputed General Councils after the seventh 
Century : — 

Constantinople 77 

7. Constantinople or Nice 2nd 78 

Constantinople 80 

8. Constantinople 81 

Constantinople ibid. 

9. Lateran 1 83 

10. Lateran 2 ibid. 

11. Lateran 3 84 

12. Lateran 4 ibid. 

13. Lyons 1 86 

14. Lyons 2 ibid. 

15. Vienne 87 

Aquileia, Perpignan, Pisa 88 

Constance 89 

Pavia, Sienna 90 

Basle, Lausanne 91 

Ferrara, Florence 92 

Pisa, Milan, Lyons 94 



CONTENTS. vii 

PAGE 

Lateran 5 94 

Trent ibid. 

Notes to the Table of Councils 97 

Canons of the Councils 

Nice 109 

Constantinople 121 

Lateran 1 125 

Lateran 2 126 

Lateran 3 128 

Lateran 4 132 

Constance 142 

Florence 152 

Lateran 5 154 

Trent 156 

Notes to the Canons 343 

Appendix 

Fathers of the Church anathematized by the decrees 

concerning Image Worship 417 

Canon of Scripture 420 

Transubstantiation 429 

Half Communion 443 

Indices 

1. To the Councils 449 

2. To the Authors 452 

3. To the Doctrines 460 

4. Miscellaneous 462 



ADVERTISEMENT. 



In 1829, when a popular cry was raised against the 
members of the Church of Rome, and carried, as 
usual, to an excess ; and they were spoken of as 
hardly deserving the name of Christian, and men 
seemed inclined to consider the Socinians, who blas- 
pheme the Lord of Glory, as more worthy of Chris- 
tian brotherhood than the Romans who worship Him, 
there seemed to be an opportunity to do good, and 
to serve the cause of truth and charity by shewing 
that however new, unwarranted, unsound, and dan- 
gerous many of the Roman tenets are, they are not 
such, provided they who hold them would keep them 
to themselves, as to annul their Christian character, 
nor to deprive them of their claim, as Christians, to 
communion at our hands, should they be willing to 
seek it. An attempt to do this was given to the world 
in a little volume, entitled ^ " A Christian Peace-offer- 

^ A Christian Peace-ofFering, &c. Lond. Rivingtons, 1829. 



X ADVERTISEMENT. 

ing," which met with the reception which was to be 
anticipated. It was ill regarded by the Romans, 
and procured for the writer from the members of 
his own Church many a cold look and colder sus- 
picion, not unaccompanied in some instances with 
open vituperation, as though he were a Papist in 
disguise. And, indeed, I must confess that in my 
anxiety to see justice done to our opponents, I did 
them more than justice, and pressed, to the borders 
of extenuation, my endeavour to procure a fair con- 
sideration of their opinions. I do not, however, 
regret having made the attempt. For the sake of 
doing them justice, when less than justice seemed 
likely to be awarded them, 1 did not shrink from 
incurring suspicion, ill-will, and reproach. I am 
therefore the more at liberty, now that their position 
is altered, and a different danger is to be apprehended 
in respect of them, to take the course which that 
new danger, and their altered position, combine to 
point out as necessary. 

East Horsley^ 
July 1, 1836. 



INTRODUCTION. 



One of the great difficulties with which the 
clergy of the Church of England have to contend in 
the controversy with Rome, now re-opened, consists 
in the scarcity and costliness of the works from 
which alone accurate knowledge of the Roman doc- 
trines is to be obtained. With a view to remedy 
this evil in part, there are presented to the Reader 
in the following collection, extracted from all the 
Councils authoritatively received in the Church of 
Rome, all the decrees upon the points in dispute 
between it and the Church of England ; thus en- 
abling the student upon this subject to substitute a 
small octavo volume for sixteen or seventeen folios. 
That the work may be useful to others besides the 
clergy, the decrees have been given in English, but 
the originals have been subjoined, that there might 
be no room to question the (at least • intentional) 
accuracy of the translation. The work from which 
they have been extracted, is that which is understood 
to be in best repute with the Romans, namely, the 



xii 



INTRODUCTION. 



edition of the Councils by Labbe and Cossart, Paris, 
1671-2. 

There are annexed to this Introduction, an ana- 
thema extracted from the Bull in Coena Domini, 
which is repeated at Rome on Maunday Thursday, 
every year ; the oath taken by the Roman Bishops 
at their consecration ; and the authorized form of 
reconciling a convert ; that every person may be 
convinced that the decrees here set forth are not 
dead letters, as some would fain have us believe, 
but form in part the obligation of the priesthood, 
and the term of communion in the Roman Church. 
Indeed, as long as the Bishops of the Roman com- 
munion will persist in ascribing to the deutero- 
Nicene Council, and those subsequent to it, the 
character and authority of General Councils, (in 
which, according to their theory, it is the Holy 
Spirit that infallibly guides the decisions,) so long it 
is impossible that they can release themselves from 
the snare in which they are taken. They, and the 
churches under them, must needs receive the decrees 
of those Councils, however novel, monstrous, and 
self-contradictory, with the same feelings of implicit 
reverence with which the rest of the Catholic Church 
are taught to receive the deep things contained in 
the Books of the sacred Scriptures. When by God's 
grace their eyes shall be opened, and they shall be 
convinced that those cannot be considered as Gene- 
ral Councils, the decrees of which both have not 
been generally received, and are repugnant to those 



INTRODUCTION. 



xiii 



which have been generally received, nor have a claim 
to implicit respect as the channels of the communi- 
cation of the mind of the Holy Ghost, then, and 
not till then, can we hope that some approach may 
be made to a restoration of Catholic communion, 
and to binding up the deadly wound in the Christian 
Church which has given the enemies of the faith so 
great occasion to blaspheme. Without entering 
into the question as to the proper degree of defer- 
ence to be paid to a General Council, even when 
acknowledged to be such, it may be of use to bear 
in mind that our opponents, even according to their 
own theory, are not tied to the decrees of any coun- 
cil which cannot certainly be proved to deserve the 
character of a general one ; and that if they shall see 
reason to doubt of this as respects any of the coun- 
cils which they have commonly supposed to be of 
that kind, they will then be as much bound to reject 
them, as they conceive themselves now to be bound 
to receive them. 

They will themselves, for the most part, acknow- 
ledge that that which rests on the authority of the 
Pope alone, ought not to be required of any man as 
necessary to salvation ; yet on what but the authority 
of the Pope alone does the claim of the synod at 
Trent rest, to the character of a General Council ? 
Neither the number of Bishops there assembled, 
nor of the countries which they represented, nor of 
the countries which received the decrees there passed, 
could furnish a pretext for such a claim : and the 
7 



xiv 



INTRODUCTION. 



same remark may be made of all the pseudo-Gene- 
ral Synods up to the deutero-Nicene inclusive. 
They have not the essential marks of General Coun- 
cils, and therefore, even according to the Roman 
theory, their decrees are not of necessity binding 
upon any Christian Bishop. But they serve as in- 
struments in the hands of the Bishop of Rome to 
enslave the previously free churches of Spain, Lom- 
bardy, France, and Germany, and other countries, to 
debase the Apostolic character of the Bishops of 
those churches, and to promote his sole aggrandise- 
ment, at the cost of violating the communion of 
Catholic Christendom, and impeding the fulfilment 
of the wish of the Saviour of mankind. This is a 
slavery from which we must hope that God, in His 
good time, will deliver the churches of those coun- 
tries as He has already delivered those of Great 
Britain and Ireland. 

If the grounds for rejecting the authority of the 
deutero-Nicene Council, and those subsequent to it, 
be more particularly enquired after, the Reader will 
find below that in respect of the deutero-Nicene 
Council of so little authority was it esteemed, that 
the churches of Lombardy, Germany, Gaul, and 
Britain, did not hesitate to reject and condemn its 
decrees, nor did any interruption of communion 
thereupon ensue between the churches which re- 
jected these decrees, and the Church of Rome which 
received them. Nor did Pope Adrian, who be- 
friended the Council, venture, in his controversy 



INTRODUCTION. 



XV 



with Charlemagne respecting it, to urge its authority 
as a bar to gainsaying. It was not counted by Pope 
Nicholas, nearly one hundred years afterwards among 
the General Councils, nor was it inserted at first in 
the Liber Diurnus : and so late as the sixteenth 
century so little did the members of the Church of 
Rome consider themselves bound to respect it, that 
Jacobus Merlin who published a collection of the 
General Councils at Paris in 1523, at Cologne 1530, 
and again at Paris, 1535, excludes it from his list. 
As regards what they call the eighth General Coun- 
cil, namely, that of Constantinople, 869, it was 
never received in the East, there being another 
Council at the same place, 879, to which they as- 
cribed that title : nay, some reserved it for the 
Council of Florence, where a temporary re-union 
was patched up between Rome and Constantinople. 
It was likewise excluded from Jacobus Merlin's col- 
lection. At the four Lateran Councils it is not 
pretended that the Greek Church was represented ; 
they were never received in the East : only one was 
mentioned at Constance and Basle, but which of the 
four is not specified ; and they were all excluded 
from the collection of Jacobus Merlin. Of the fourth 
of these, which is the most important of them, it is 
further to be observed that, according to Platina, 
Nauclerus, and Matthew Paris, there were no canons 
passed at it. It appears that some were read to the 
Council by Pope Innocent, but not passed. Those 
which go under the name of the fourth Lateran were 



xvi 



INTRODUCTION. 



first given to the world with that designation in 
1538, by Johannes Cochlaeus. To the two Councils 
of Lyons and that at Vienne the same objection 
holds, that there were no representatives of the 
Eastern churches there, except a few compulsory 
delegates of the Greek Emperor at the second of 
Lyons : nor were their decrees received in the East, 
except those of the second of Lyons compulsorily 
and uncanonically for the short space of eight years ; 
small store is set upon them by the Romans them- 
selves, and they were all excluded from the collec- 
tion of Jacobus Merlin. To the Councils of Con- 
stance and Basle the same objection applies, that the 
Eastern churches had no voice in those assemblies, 
nor ever received their decrees, to which the higher 
objection (in a Roman's estimation) must be added, 
that they were hardly recognized by the Bishops of 
Rome, and almost all their decrees rejected by them. 
At the Council of Florence there were indeed some 
Grecian representatives, and an agreement was 
patched up for the moment. But the agreement was 
obtained by fraud and bribery, and indignantly and 
contemptuously rejected by the Great Synod at Con- 
stantinople. The little conclave of one hundred and 
fourteen, called the fifth Lateran, is not received by 
large portions of the Roman communion. And as 
for the cabal at Trent, which, from the paucity of its 
numbers, and the narrow limits from which they came, 
did not venture to speak of itself as representing 
the Catholic Church, enough has been already said. 



INTRODUCTION. 



xvii 



But to return, it were much to be desired, that 
they who engage in defence of the pure and ancient 
Catholic Faith as professed by the British Churches, 
should be careful to bring no charge against those 
who at present adhere to the papal domination, nor 
against the faith which, at present, they think it 
right to profess, which cannot be indisputably made 
good. The evil consequences of pursuing a different 
course — in respect of the injury done to truth, with- 
out which even victory itself is not to be desired ; in 
the advantage afforded to the ^proselytizing priests 
of Rome, who are able to shake the faith of those 
who rely on unsound arguments, when they can prove 
such unsoundness ; and in the still further estrange- 
ment between the disputants — are too obvious to 
require pointing out. With a view to this we must 
needs allow the Romans to choose for themselves the 
expositions by which the genuine doctrines of their 
Church shall be known ; and not attempt to fasten 
upon them statements which they disclaim. For we 
should not endure ourselves that our Church should 
be charged with the expressions of individual writers 
within its pale, nor that we should be called upon 
to defend them even though the WTiters might be 
men of eminence, and their works used and approved 
by individual bishops. What possible object can be 
obtained by attempting to pursue towards our oppo- 
nents a course which we should not endure if 
attempted against ourselves ? 

a 



xviii 



INTRODUCTION. 



But of course this caution must look on both sides 
of the question, and not only on one. If the Romans 
require of us, as an act of justice, that we should 
form our opinion of the tenets of their Church, not 
from the expositions of individual writers but from 
the decrees of their councils, they must allow us to 
reject, not only Harding, and Naclantus, and Bona- 
venture, and St. Bridget, and others of that class, 
but Bossuet and Goter, and Kirke, and Berington, 
and others, whose diluted expositions of the Roman 
tenets as much fall short of the reality as the others 
can, possibly, be supposed to exceed it. 

In order to ascertain what the genuine doctrines 
of the Church of Rome are, recourse must be had to 
the decrees of what are called the General Councils ; 
for the Bishop of Rome, and the other Christian 
Bishops who submit to his yoke, (and who, to- 
gether with their flocks, compose what is known as 
the Church of Rome) having agreed to require an 
assent to these decrees as a term of communion, are 
witnesses against themselves, and to the world, that 
these decrees contain that exposition of doctrine by 
the soundness or unsoundness of which their charac- 
ter for orthodoxy may and must be ascertained. 

Next to understanding what are the genuine doc- 
trines of the Church of Rome, it is desirable to bear 
distinctly in mind what is the position which the 
Church of England holds in respect to those doc- 
trines, and also what is the cause of the interruption 
of the communion between her and Rome. 



INTRODUCTION. 



xix 



The case is this : the Church of England contents 
herself with keeping her own formularies free from 
the Roman innovations, and in bearing witness 
aoainst them in her articles : but she neither ex- 
eludes those who hold them from her communion, 
nor forbids her members to receive communion in 
the Churches of France, or Spain, or Italy, which 
adhere to the Roman tenets. The Church of Rome, 
on the contrary, carries into practical operation, as 
far as her power goes, the anathemas with which 
the Council of Trent has enforced its corrupt addi- 
tions to the Catholic religion, making an assent to 
these dogmas an article of faith necessary for salva- 
tion, and a term without which communion is not to 
be had within her pale. Neither will she permit 
her people to communicate with the clergy of other 
churches who reject these decrees. The separation 
and interruption of communion is wholly the act of 
Rome. 

This point deserves to be well considered and had 
in remembrance ; I mean that the English Church 
has never refused communion to the members of the 
Church of Rome. An attempt was made during the 
primacy of Archbishop Tenison, to establish such a 
refusal ; and a form of receiving a convert from the 
Church of Rome was prepared, in which a denial of 
Roman errors formed the new term of communion 
which it was sought to establish in our branch of the 
Catholic Church ; but, through God's mercy, the 
thing fell to the ground. I say, through God's 

a 2 



XX 



INTRODUCTION. 



mercy ; because if the scheme had been carried into 
effect, the Church of England would ha^e been in- 
volved in similar guilt with that which now rests 
upon the Church of Rome, namely, that of adding to 
the Catholic Faith ; and the only difference would 
have been that, while the Roman additional articles 
are affirmative, the English would have been nega- 
tive : but both alike novel, both alike unsanctioned, 
as terms of communion, by the Catholic Church, 
and, therefore, both alike indefensible in this re- 
spect. Here I cannot forbear from expressing my 
deep regret that some late writers on the English 
side, should, in this controversy, have employed the 
term fundamental in a way which seems to me un- 
sanctioned by ecclesiastical use, and likely to prove 
very inconvenient. The term has hitherto been used 
to express those points of Christian belief which are 
indispensable to salvation according to the Christian 
covenant, and which the Catholic Church has there- 
fore required as terms of communion. It is in this 
sense, to speak generally, that Waterland, in his 
Discourse upon Fundamentals, Works, viii. p. 87 ; 
Chillingworth, in his Religion of Protestants. Lond. 
1727, p. 148; Claggett, in his Sermons, London, 
1690, vol. ii. second sermon ; Stillingfleet, in his 
Chapter on Fundamentals in General. London, 1665, 
p. 44 ; Hammond, Works, vol, ii. p. 275. London^ 
1674, and other writers, have uniformly regarded 
it : and, accordingly, Hammond expressly classes our 
differences with Rome as differences in the super- 



INTRODUCTION. 



xxi 



structitre, not in the foundation. Either the persons 
of whom I am speaking use the term in this sense, or 
they do not. If they do not, they are merely intro- 
ducing a new phraseology into divinity, which, it is 
to be feared, will only tend to confusion of ideas. If 
they do use the term in this sense, then I would 
fain ask, when did the Catholic Church ever make 
the points in which the Churches of England and 
Rome differ, terms of communion, or regard an 
agreement in definitions respecting them as indis- 
pensable to salvation? If the Catholic Church has 
not done so, no branch of that Church is warranted 
in doing so, neither can it do so, without injury to 
its own claim to be considered Catholic. The Ca- 
tholic Church never has done so : and of this a rea- 
sonable proof may be immediately adduced. For, if 
any one of the points of difference comes near to be 
accounted fundamental, I presume it is the Canon 
of Scripture, which, accordingly, is usually placed 
first in the list. But we know that, while the Ca- 
tholic Church in general held the same canon that 
we do, the African Church received, with one excep- 
tion, the canon which the Church of Rome has since 
adopted. But the difference on this point was 
never then made a ground for interrupting com- 
munion. The other Churches did not excommuni- 
cate the African, nor the African excommunicate 
the others. The Church of Rome, indeed, has 
made this and almost all our other differences, 
terms of communion, considered them as funda- 



xxii 



INTRODUCTION. 



mentals and necessary to salvation. But, in so 
doing", as she has departed from the Catholic stan- 
dard, the only effect has been to bring her own 
claim to be considered Catholic, into question, if not 
to destroy it altogether. If the Church of England 
shall make the negative of these propositions fun- 
damentals and terms of communion, she v^ill, as 
was before observed, be treading in the same 
course. As yet she has not done so ; and, it is to 
be hoped, she never will. Neither at baptism nor 
confirmation does she require an opinion on these 
points; nor when converts come over to her from 
Rome, has she authorized her ministers to make a 
disavowal of belief in respect of them a term of 
communion ; and if individual prelates or presbyters 
have taken upon them to do so, they have done that 
which they have had no warrant for doing, either 
from the rules of the Catholic Church or of their 
own branch of that Church. 

Let me not be misinterpreted, as stating the points 
in dispute to be light and trifling. It is not so : many 
of them are of extreme importance, and we shall not 
faithfully discharge our duty to God or to our people 
if we fail to bear witness to the truth in respect of 
them. They are new, they are unwarranted, they are 
false, they are hazardous. But between all these, 
and fundamental, according to the ecclesiastical and 
scriptural use of that term, there is a wide differ- 
ence, which it can answer no good purpose to over- 
look. And, as St. Paul, while he reprobated the 



INTRODUCTION. 



xxiii 



error of those who gave in to the " vokmtary humi- 
lity and worshipping of angels," did not enjoin such 
persons to be excommunicated, we are taught that 
we are not warranted in interrupting Catholic com- 
munion, and excluding from Christian fellowship, on 
account of every important error, against which, at 
the same time, we may yet think it our duty to bear 
witness. The Church of Rome has. taken a different 
course ; but her course, being unwarranted, is rather 
to be shunned with indignation, than to be imitated 
by all true Catholics. 

The main question then, between the Churches, 
appears simply to be this : " Is the Church of Rome 
warranted in thus interrupting Christian unity, and 
causing division among the believers in Jesus Christ, 
by erecting this wall of partition ? If the doctrines 
in question are necessary to salvation, unquestion- 
ably she is warranted, in respect both to truth and 
charity ; and the English Church worthy of all con- 
demnation for rejecting them. If they are not 
necessary to salvation, then the Church of Rome is 
not only not warranted in her course, but is guilty of 
greater sin than even Balaam dared to commit, while 
she ventures to " curse whom God hath not cursed." 
It is affirmed, on the part of the Romans, that a 
belief in the doctrines in question is necessary to 
salvation, and upon the truth or falsehood of this 
assertion the main controversy turns. Although 
the Church of England has recognized only one 
standard for ascertaining necessary Christian truth, 



xxiv 



INTRODUCTION. 



namely, the record of Holy Scripture, (not as under- 
valuing- tradition, but as rightly conceiving that there 
is no true essential doctrine taught by tradition, but 
the same is also either contained in Holy Scripture 
or may be proved thereby,) her sons need make no 
scruple to allow the Romans to avail themselves of 
the other, which (independent of Holy Scripture) 
their Church has recognized, namely, tradition, 
either from Christ Himself, or from the Holy Spirit, 
through the mouths of the Apostles, preserved by 
continual succession in the Catholic Church. — (Coun- 
cil of Trent, Sess. 14.) 

If, either according to Scripture, or according to 
tradition as set forth by continual succession of wit- 
nesses in the Catholic Church up to the times of the 
apostles, the Roman position be true, that the doc- 
trines in question are necessary to salvation, it must 
be capable of being proved so. Let her advocates 
proceed to show this. It is to this they are invited : 
a safe invitation, since it is certain that the records 
of the early Church enable us, in respect of most of 
the Roman doctrines, to lay our fingers on the very 
years when, successively, they were compulsorily 
thrust into the Christian religion, and forced down 
the consciences of the timid under sentence of ana- 
thema. The records of the Church, the writings of 
the Fathers, the decrees of the Councils, the only 
witnesses of tradition^ enable us to assert, without 
fear of contradiction, that no one of the doctrines in 
question was authoritatively adopted until nearly the 



INTRODUCTION. 



XXV 



close of the eiglitli century, when nnage-worship 
was enjoined by anathema, at the Deutero-Nicene 
Council. If any of the bishops of the Church of 
Rome think they can prove to the contrary, in 
God's name let them do it; for we seek not vic- 
tory, but truth. Let them show, if they can, any 
earlier authority for the compulsory adopting any one 
of the doctrines in question, or making it a term of 
communion. But if they cannot, then they are wit- 
nesses against themselves, that they are teaching, for 
necessary Christian truths, doctrines which they can 
produce no authority for so teaching from either of 
those sources, from which alone they themselves 
affirm Christian truth is to be derived. 

Now, to bring this question to the shortest issue, 
let us try it in a few instances. The Church of 
Rome enforces, on pain of anathema, teaches to be 
essential to salvation, and requires as a condition of 
communion, an assent to the following proposi- 
tions : 

I. That they are accursed, who do not honour, salute, and 
honourably worship the holy and venerable images. — Deutero- 
Nicene. See pp. 109, 110, 111. Creed of Pius IV. p. xlviii. 

II. That they are accursed, who do not believe that Christ is 
present in the holy eucharist by way of transubstantiation : or 
who affirm that after consecration the substance of the bread and 
wine remain in the consecrated elements. — Lateran iv. pp. 132, 
133. Trent, pp. 238, 239. Creed of Pius IV. p. xlviii. 

III. That they are accursed, who do not believe that there is 



xxvi 



INTRODUCTION. 



a purgatory. — Florence, pp. 152, 153. Trent, p. 333. Creed of 
Pius IV. p. xlviii. 

IV. That they are accursed, who do not receive for sacred 
and canonical the books of Tobit, Judith, Wisdom, Ecclesiasticus, 
Baruch, two of Maccabees, and the additions to the Book of 
Daniel, to wit, the story of Susanna, the Song of the Three Chil- 
dren, and the history of Bel and the Dragon. — Trent, p. 161. 
Creed of Pius IV. p. xlix. 

V. That they are accursed, who deny that confirmation, re- 
pentance, extreme unction, orders, and matrimony, are truly and 
properly sacraments. — Trent, p. 213. Creed of Pius IV. p. xlvii. 

VI. That they are accursed, who shall say that there is not 
required in the ministers, while they perform and confer the sacra- 
ments, at least the intention of doing what the Church does. — 
Trent, p. 217. 

VII. That they are accursed who deny that the Church of 
Rome is the mother and mistress of all Churches. — Creed of 
Pius IV. p. xlviii. 

VIII. That they are accursed who refuse obedience to the 
Bishop of Rome. — Creed of Pius IV. p. xlviii. 

IX. That they are accursed who shall deny that whole and 
entire Christ, body and blood, soul and divinity, is contained at 
the same time in every species of bread in the eucharist, and in 
every particle thereof; and in every species of wine in the eucha- 
rist, and in every particle thereof. — Trent, pp. 230. 240. 

X. That they are accursed who shall deny that Christ, in the 
eucharist, ought to be carried about and exhibited to the people. 
—Trent, p. 241. 



INTRODUCTION. 



xxvii 



XI. That they are accursed who shall deny that sacramental 
confession to the priests of every sin was ordained by Christ, and 
is by divine authority necessary for forgiveness. — Trent, p. 281. 

XII. That they are accursed who shall affirm that the sacra- 
mental absolution of the priest is a ministerial and not a judicial 
act. — Trent, p. 283. 

XIII. That they are accursed who shall say that the anoint- 
ing of the sick does not confer grace. — Trent, p. 288. 

XIV. That they are accursed who shall say that by the com- 
mand of God all and each of Christ's faithful people ought to 
receive both species of the most holy sacrament of the eucharist. 
—Trent, p. 296. 

XV. That they are accursed who shall say that the masses in 
which, the priest alone receives sacramental communion, are un- 
lawful.— Trent, p. 311. 

XVI. That they are accursed who shall say that the Church 
has not power to dispense with the Levitical degrees of consan- 
guinity as impediments to marriage. — Trent, p. 327. 

XVII. That they are accursed who shall deny that marriage, 
solemnized but not consummated, is dissolved by the religious 
profession of one of the parties. — Trent, p. 328. 

XVTII. That they are accursed who shall say, that the clergy 
may contract marriages. — Lateran i. p. 125. Lateran ii. p. 126, 
127. Trent, p. 329. 

XIX. That they are accursed who shall deny that the saints 
departed are to be invoked. — Trent, p. 335. Creed of Pius IV. 
p. xlviii. 



xxviii 



INTRODUCTION. 



XX. That they are accursed who shall deny the utility of in- 
dulgences. — Trent, p. 339. Creed of Pius IV. p. xlviii. 

The advocates of the Church of Rome are chal- 
lenged to produce one single Council, General or 
Provincial, or one single ecclesiastical writer, layman 
or clerk, in the first seven centuries, who has en- 
forced an assent to any one of these propositions on 
pain of anathema, or taught an assent to any one of 
them to be essential to salvation, or require an 
assent to any one of them as a term of communion. 

It is a simple invitation, and may be as simply 
answered. There needs no lengthened explanation. 
The plain extract from any Council, or any ecclesias- 
tical writer, with a proper reference, will be suffi- 
cient. And let them not attempt to say that the 
sentiments, affirmative or negative, which are con- 
demned in these propositions, had not been broached 
in the first seven centuries, and that therefore it is 
unfair to ask for a condemnation of them during 
that period. A reference to pages 355 — 358, 386— 
388, 406—410, 417—445, of this work will show 
the falsehood of such a plea. 

I have not made this challenge in ignorance of 
the learning which the Roman writers have brought 
to bear upon the subject ; but, on the contrary, 
through confidence in that learning : being sure that, 
if the records of the Church could furnish any such 
authorities, they would not have escaped the re- 
searches of Goter, nor have been omitted from his 



INTRODUCTION. 



xxix 



Niibes Testium ; nor those of Baylj, nor have been 
omitted from his " End to Controversy ;" nor those 
of Kirke and Berington, but would have found a 
place in their " Faith of the Catholics." But I know 
also that none of these writers have produced, or 
pretended to produce any authority of the kind. The 
utmost they have attempted is to show that in the 
course of centuries some individuals are to be found 
who have maintained some one or other of the 
opinions, or pursued some one or other of the prac- 
tices which the Church of England has rejected. 
For instance, that some persons entertained a belief 
in purgatory, that some called confirmation a sacra- 
ment, that some spoke highly of the authority of 
the Roman pontiff, that some invoked saints. But 
that any of these persons thought an assent to their 
opinions or practices to be necessary to salvation, or 
that such opinions and practices were entertained by 
the Church at large, or that they were made terms of 
communion, they have not advanced a syllable to 
prove ; and therefore all their laboured extracts are 
irrelevant to this, the main point of the controversy. 
If the Church of England had made a denial of 
these points a term of communion^ as some of her 
hasty champions have desired, the passages cited by 
the Roman writers would have availed to convict 
her of abridging Christian liberty, and violating 
Christian charity. But as she has not done so, those 
passages bring as little reproof to her as they do 



XXX 



INTRODUCTION. 



vindication to the Church of Rome, who teaches an 
assent to them to be necessary to salvation, and en- 
forces it as a term, of communion. 

The answer which they shall make to this chal- 
lenge will serve to show whether I am or am not 
warranted in viewing the Roman Christians in the 
light in which, throughout this work, I have uniformly 
regarded them, namely, that of schismatics. Which 
term I conceive to be justly applicable in a general 
sense to the whole body of them, and in a particular 
sense also to that portion of their body which is to 
be found in the British dioceses. It is applicable in 
a general sense to their whole body, on the ground 
of these simple ecclesiastical truths, to which all 
Catholics will agree ; namely, 1st, that any body 
of Christians which interrupts intercourse with 
the rest of the faithful, and violates Christian 
unity, by propounding unwarrantable terms of com- 
munion, is itself schismatical, and in seeking to cut 
off others, does nothing else but cut itself olf from 
Catholic fellowship. 2. That those terms of com- 
munion are unwarrantable which have not been re- 
quired, " Semper, ubique, et ab omnibus." 

In whatever instances they can succeed in show- 
ing that the sentiments condemned in the foregoing 
propositions, when broached during the first seven 
centuries, as was the case with most of them, were 
condemned by the Catholic Church, in those in- 
stances they will vindicate their body from the charge 



INTRODUCTION. 



xxxi 



of schism. In whatever instances they fail of show- 
ing this, they fail likewise in their vindication, and 
the charge will stand unrefuted and unshaken. 

But I said that the term schismatical is further 
applicable in a particular sense to that portion of the 
Roman Christians which is to be found in the British 
dioceses. I rest this charge upon the sixth canon of the 
first Nicene, page 27, the sixth of the first of Constan- 
tinople, page 3 1 , and the twenty-second of Antioch, 
page 39, confirmed by that of Chalcedon ; to which, 
if need be, a multitude of other references might be 
added, both to the ante-Nicene code, and to the 
later provincial ones. The portion of the Roman 
Christians which is to be found in the British dio- 
ceses, has done that which was expressly forbidden 
by the Council of Constantinople, and " while pre- 
tending to confess the sound faith, have separated 
themselves, and made congregations contrary to our 
canonical bishops." Such persons are declared by 
the council to be heretics. I have thought it suffi- 
cient to use the milder term. The persons who 
exercise the Episcopal functions among them, have 
done that which is expressly forbidden by the Coun- 
cil of Antioch, confirmed by that of Chalcedon ; they 
have " gone into cities and districts not pertaining 
to them, and have ordained or appointed presbyters 
and deacons to places subject to other Bishops, with- 
out their consent." Such persons the Council orders 
to be punished, and declares such ordinations to be 
invalid. They can only justify themselves in this 

1 



xxxii 



INTRODUCTION. 



course by shewing that the Bishops of the British 
churches require unwarrantable terms of communion. 
Let them do this if they can, let them show that our 
Bishops require anything which their own Bishops 
do not require, and which was not required by the 
Councils of Ephesus and Chalcedon. If they can 
do this, well ; if not, this special charge of schism, 
like the general one, will remain unrefuted and un- 
shaken. 

Let them not affect to question the validity 
of our orders : that ground which had been set aside 
on our part, by the production of our records, was 
effectually annihilated on theirs when the French 
divines in 1718, sought to effect a union of the 
English and Galilean churches, without any hesita- 
tion on that score \ And their famous Bossuet is 
known to have acknowledged that if a difficulty, 
which, through want of information occurred to him 
respecting the succession during Cromwell's time 
(which is undisputed) could be removed, he saw no 
other, " the ordination of their bishops and priests is 
as valid as that of our own 

Neither will it avail them to urge, as some of 
them have attempted, the marriage of our clergy as 

^ Twice before, during the l^th century, the point of our 
orders came before the doctors of the Sorbonne, as we are in- 
formed by Courayer, and on both occasions they recognized the 
validity of them. 

^ See Courayer's Defense de la Dissertation, &c. ; Bruxelles, 
1726. iv. Preuves Justificatives, p. iii — vi. 



INTRODUCTION. 



xxxiii 



a bar to communion, for when on various occasions 
the Roman section of Christendom has sought a 
re-union with the Greeks, among whom the clergy 
have always retained their wives, we do not find that 
the relinquishing them formed any part of the terms 
on which the re-union was to be effected, as for in- 
stance, at the second Council of Lyons, and at Flo- 
rence : and at the present time they are in full com- 
munion with the Maronites of Syria, where all the 
clergy are married. 

The position of these Roman Bishops in the Bri- 
tish dioceses is the more inexcusable because they 
can trace no descent, nor do they pretend to be 
descended from the ancient churches in these islands. 
The Bishops of England, Scotland, and Ireland, who 
in the sixteenth century were deprived for their 
adherence to the uncanonical and usurped foreign 
jurisdiction of the Bishop of Rome, which he exer- 
cised here in violation of the decrees of the General 
Councils of Nice and Ephesus, did not preserve any 
succession in these kingdoms. The orthodox, or as 
they are commonly called, the Protestant Bishops of 
the three kingdoms, (with those who have proceeded 
from them in North America,) are the only repre- 
sentatives by Episcopal succession of the Bishops of 
the Celtic and Anglo-Saxon churches. The Bishops 
in adherence to the Roman pontiff, who have in- 
truded into our dioceses, are of a foreign stock, and 
have derived their orders, since the Reformation, 
from Spain and Italy. 

b 



xxxiv 



INTRODUCTION. 



As our opponents are very difficult to please in 
the terms by which they are to be designated, I have 
confined myself, throughout this Avork, to one which 
is sanctioned by their own Pope Pius IV. in his new 
profession of faith, which has been the chief cause of 
the separation between us. He there speaks of the 
body of Christians to w^iich he belonged as " the 
holy Roman Church." I have therefore called them 
Romans, or Roman Christians. The term Catholic, 
which they affect, seems, in strictness of speech, to 
be inapplicable to a body of men who have put forth 
new and unheard of terms of communion, and have 
separated themselves from the rest of the faithful on 
account of them. 

It will, perhaps, be expected that I should say 
something of the present work. But indeed I have 
few observations to make concerning it. Only first, 
I desire to refer to those, to whom it is due, the 
credit, if any, arising from the extracts with which 
the different points have been illustrated. It is but 
the old story, " Other men laboured, and ye are 
entered into their labours." Bishops, Taylor, in his 
" Dissuasive from Popery Bull, in his " Corrup- 
tions of the Church of Rome ;" Stillingfleet, in his 
" Council of Trent disproved by Catholic Tradition ;" 
Wake, in his " Discourse on the Eucharist ;" Bever- 
idge, in his Notes on the Councils ; and the anony- 
mous author of " Veteres Vindicati," London, 1687 ; 
and the learned Routh, in his " Scriptorum Eccle- 
siasticorum Opuscula," have left little to be added. 



INTRODUCTION. 



XXXV 



2. I desire to disclaim a familiar acquaintance with 
many of the authors whose works I have cited ; 
some of whose names, and many of their works, were 
unknown to me before engaging in this task. 3. I 
desire to disclaim all pretence to learning or scholar- 
ship, which should make any of my readers hesitate 
to point out any inaccuracies in translation or other- 
wise, which they may detect, or fancy that they de- 
tect. Some few have been pointed out by a friendly 
hand since the sheets were struck off, and have been 
noticed ; T make no doubt there are others, and shall 
esteem the pointing them out to be an act of friend- 
ship, let it come from w^hat quarter it may. The 
caution I have thought it right to use, of rarely citing 
a translation, \^dthout subjoining the original, will 
make such errors, even if they should be more nu- 
merous than I hope they will prove, of compara- 
tively small consequence. 4. If any think the work 
less complete than they may have desired, I can 
only beg them to make some allow^ance for it, as 
having been undertaken and pursued amidst the con- 
stant interruptions of parochial and domestic duties, 
apart from books, except the few that my own 
collection furnished. 

Such as it is, I send it into the world, with the 
hope that, under God's blessing, it may be instru- 
mental, not to party triumph, not to vain boasting, 
not to insulting reproach; but to the vindication 
and illustration of the Truth, and so may eventually 
promote the cause of that Peace and Unmn for which 

b 2 



xxxvi 



INTRODUCTION. 



our Master prayed, and of that Charity which He 
appointed to be the distinguishing feature of His fol- 
lowers. Let me entreat all who may derive, or fancy 
they derive assistance from this volume, to oifer up 
their prayers to God for these ends. 



« 



Extract from the Bull in Ccena Domini. 



Constitution of Paul V. 63. Published at Rome every 
Maunday Tlmrsday. 

We do in the behalf of Almighty God, the Father, 
and the Son, and the Holy Ghost, and with the 
authority of the blessed Apostles Peter and Paul, 
and with our own, excommunicate and anathematize 
all Hussites, Wickliffites, Lutherans, Zuinglians, 
Calvinists, Huguenots, Anabaptists, Trinitarians, and 
Apostates from the faith of Christ, and all and sun- 
dry other heretics, by whatsoever name they may be 
reckoned, and of whatever sect they may be ; and 
those who believe in them, and their receivers, abet- 
tors, and generally speaking, all their defenders what- 
soever ; and those who, without the authority of us 
and of the Apostolic See, knowingly read, or retain, 

Constitiitio Pauli, v. 63. 

§. Excommunicamus et anathematizamus ex parte Dei omni- 
potentis, Patris, et Filii et Spiritus Sancti, auctoritate quoque 
B. Apost. Petri et Pauli, ac nostra, quoscunque Hussitas, Wich- 
lephistas, Luteranos, Zuinglianos, Calvinistas, Ugonottas, Ana- 
baptistas, Trinitarios, et a Christi fide Apostatas, ac omnes et 
singulos alios haereticos, quocunque nomine censeantur, et cujus- 
cunqiie sectae existant ; ac eis credentes eorumque receptatores, 
fautores, et generaliter quoslibet illorum defensores ; ac eorum- 
dem libros hseresin contiuentes, vel de religione tractantes sine 



xxxviii 



INTRODUCTION. 



or imprint, or in any v/ay defend books containing 
their heresy, or treating of religion, let it be from 
what cause it may, publicly or privately, under any 
pretence or colour whatsoever ; as also the schisma- 
tics, and those wJio pertinaciously withdraw themselves 
or recede from obedience to us and the Roman pontiff 
for the time being, 

auctoritate nostra et sedis Apostolicse scienter legentes aut reti- 
nentes, imprimentes, sen quomodolibet defendentes, ex quavis 
causa publice vel occulte, quovis ingenio vel colore ; necnon schis- 
maticos et eos qui se a nostra et Romani pontificis pro tempore 
existcntis obedientia pertinaciter subtrahunt vel recedunt. 



The Oath required of a Bishop at his Consecration, 
according to the usage of the Church of Rome. 

I, N. elected to the Church of N. will, from this 
time henceforth, be faithful and obedient to the 
blessed Apostle Peter, and to the holy Roman 
Church, and to our lord N. Pope N. and to his 
canonical successors. I will not aid, by advice or 

Forma Juramenti. 

Ego, N. electus Ecclesiae iV. ab hac hora in antea fidelis et 
obediens ero beato Petro Apostolo, sanctasque Romanse Ecclesiae, 
et Domino nostro, Domino N.^ Papse N. suisque successoribus 
canonice intrantibus. Non ero in consilio, aut consensu, vel 



# 



OATH OF A BISHOP AT HIS CONSECRATION, XXxix 



consent, or deed, in any injury to them in life or 
limb ; or to their arrest, or to any violence being 
in any way offered to them ; or any injuries, under 
any pretext whatsoever : I will not knowingly re- 
veal to any one, to their injury, the advice which 
they shall commit to me by themselves, or their 
messengers, or by letter. Saving my order, I will 
assist in retaining and defending the Roman papacy, 
and the royalties of St. Peter, against every one. I 
will honourably deal with the Legate of the Apos- 
tolic See in going and returning ; and will assist 
him in his need. I will take care to preserve, de- 
fend, increase and advance the rights, honours, pri- 
vileges, and authority of the holy Roman Church, 
of our lord the Pope, and his aforesaid successors. 
Nor will I assist, by counsel, deed, or treaty, in any 
machinations against our lord himself, or the same 
Roman Church, which may be evil or prejudicial to 

facto, ut vitam perdant aut membrum, seu capiantur mala cap- 
tione, aut in eos violenter manus quomodolibet ingerantur ; vel 
injuriae aliquae inferantur, quovis qusesito colore. Consilium vero, 
quod mihi credituri sunt, per se, aut nuntios suos, seu litteras, 
ad eorum damnum, me sciente, nemini pandam. Papatum Roma- 
num, et Regalia sancti Petri, adjutor eis ero ad retinendum, et de- 
fendendum, salvo meo ordine, contra omnem hominem. Legatum 
Apostolicae sedis ineundo et redeundo honorifice tractabo, et in suis 
necessitatibus adjuvabo. Jura, honores, privilegia, et auctoritatem 
sanctse Romanae Ecclesiae, Domini nostri Papae, et successorum 
praedictorum conservare, defendere, augere, promovere curabo. 
Neque ero in consilio, vel facto, seu tractatu, in quibus contra 
ipsum Dominum nostrum vel eamdem Romanam Ecclesiam, aliqua 



xl 



INTRODUCTION. 



their persons, right, honour, state and power. And 
if I shall know of any such attempts being treated 
of, or set on foot, by any persons whatsoever, I will 
hinder them to the utmost of my power ; and, as 
soon as I possibly can, will signify it to the same 
our lord, or to some other who shall be able to give 
him information. I will, with all my power, observe, 
and cause others to observe, the rules of the holy 
Fathers, the apostolic decrees, ordinances, or dis- 
positions, provisions, and commands. To the ut- 
most of my power I will persecute and attack 
heretics, schismatics, and rebels against the same 
our lord, or his aforesaid successors. When called 
to a Synod I will come, unless prevented by 
some canonical hindrance. Every three ^ years I 

sinistra, vel praejudicialiapersonarum, juris,, honoris, status, et po- 
testatis eorum macliinentur. Et, si talia a quibuscumque tractari, 
vel procurari novero, impediam hoc pro posse ; et quanto citius 
potero, significabo eidem Domino nostro, vel alteri, per quem 
possit ad ipsius notitiam pervenire. Regulas sanctorum Patrum, 
decreta, ordinationes seu dispositiones, reservationes, provisiones, 
et mandata Apostolica, totis viribus observabo, et faciam ab aliis 
observari. Haereticos, schismaticos, et rebelles eidem Domino 
nostro, vel successoribus praedictis, pro posse persequar et impug- 
nabo. Vocatus ad Synodum veniam, nisi praepeditus fuero ca- 
nonica praepeditione. Apostolorum limina singulis trienniis 
personaliter per me ipsum visitabo ; et Domino nostro, ac suc- 



^ The term of years varies from three to ten, according to the 
distance of the Bishop's See from Rome. See the Rubrics follow- 
ing this oath. 



OATH OF A BISHOP AT HIS CONSECRATION. xli 

will, in my own person, visit the thresh hold of the 
Apostles ; and I will give to our lord and his suc- 
cessors aforesaid, an account of my whole pastoral 
office, and of all things in any way concerning the 
state of my Church, the discipline of the clergy and 
people, and the salvation of the souls which are com- 
mitted to my trust ; and on the other hand I will 
humbly receive, and with the utmost diligence obey, 
the Apostolic commands. But if I shall be detained 
by lawful hindrance, I will fulfil all that is above- 
mentioned by an appointed messenger, having special 
charge of this matter, from among my chapter, or 
some other ecclesiastical dignitary, or person of 
station ; or, in failure of these, by a priest of the 
diocese ; and in failure of all the clergy, by some 
other presbyter, secular or regular, of respectable 
honesty and piety, fully instructed in all things 
aforesaid. But I will give information concerning 

cessoribus prsefatis rationem reddam de toto meo pastorali officio, 
ac de rebus omnibus ad mese Ecclesiae statum, ad cleri et populi 
disciplinam, animarum denique, quae meae fidei traditae sunt, sa- 
lutem, quovis modo pertinentibus : et vicissim mandata Aposto- 
lica humiliter recipiam, et quam diligentissime exequar. Quod si 
legitime impedimento detentus fuero, praefata omnia adimplebo per 
certum nuntium ad hoc speciale mandatum habentem, de gremio 
mei capituli, aut alium in dignitate Ecclesiastica constitutum, seu 
alias personatum habentem ; aut, his mihi deficientibus, per dioe- 
cesanum sacerdotem ; et clero deficiente omnino, per aliquem 
alium presbyterum saecularem, vel regularem, spectatae probita- 
tis et religionis, de supradictis omnibus paene instructum. De 
liujusmodi autem impedimento docebo per legitimas probationes, 



xlii 



INTRODUCTION. 



any hindrance of this kind, by lawful proofs to be 
transmitted by the said messenger to the Cardinal of 
the holy Roman Church, who presides in the con- 
gregation of the sacred council. 

I will neither sell nor give, nor pawn the posses- 
sions belonging to my table ; nor will I enfeoff them 
anew, nor alienate them in any manner, even with 
the consent of the' Chapter of my Church, without 
the advice of the Roman Pontiff. And if I shall in 
any ways proceed to alienate them, I am willing in 
reality to incur the penalties contained in a certain 
constitution passed upon this subject. 

So help me God, and the Holy Gospels of God ! 

ad Sanctae Romanse Ecclesise Cardinalera Proponentem in con- 
gregatione sacri concilii, per supradictum nuntium transmit- 
tendas. 

Possessiones vero ad mensam meam pertinentes non ven-> 
dam, nee donabo, neque impignorabo ; nec de novo infeu- 
dabo, vel aliquo modo alienabo, etiam cum consensu capituli 
Ecclesiae meae, inconsulto Romano Pontifice. Et si ad aliquam 
alienationem devenero, poenas in quadam super hoc edita consti- 
tutione contentas, eo ipso incurrere volo. 

Sic me Deus adjuvet, et haec Sancta Dei Evangelia. 

De consecratione Electi in Episcopum. Pontificale 
Bomanum. Antwerp, 1758, pp. 59 — 61. 



EXAMINATION OF A BISHOP AT HIS CONSECRATION, xliii 



Extracts from the Examination of a Bishop at his 
Consecration^ according to the custom of the Church 
of Rome. 

* * * * * 

Are you willing to reverently receive, teach, and 
observe the traditions of the orthodox Fathers, and 
the decretal constitutions of the holy and apostolic 
See? 

Answer, I am willing. 

Are you willing in all things to show fidelity, sub- 
jection, and obedience, according to canonical au- 
thority, to St. Peter the apostle, to whom God has 
given the power of binding and loosing, and to his 
Vicar, our lord, the lord iV., Pope iV., and his succes- 
sors the Roman Pontiffs ? 

EXAMEN. 

* * « % * * 

Interrogatio. 

Vis traditiones orthodoxorum Patmm, ac decretales sanctae et 
apostolicae sedis constitutiones veneranter suscipere, docere, ac 
servare ? Resp. Volo. 

Interrogatio. 

Vis beato Petro Apostolo, cui a Deo data est potestas ligandi 
atque solvendi, ejusque Vicario Domino nostro, Domino N. 
Papse N. suisque successoribus, Romanis Pontificibus, fidem, 
subjectionem, et obedientiara, secundum canonicam auctoritatem, 
per omnia exhibere ? ResjJ. Volo. 



xliv 



INTRODUCTION. 



Answer. I am willing. 

* * * * * * 

Do you also anathematize every heresy which 
exalteth itself against this holy Catholic Church ? 
Answer. I anathematize it. 

****** 

[nterrogatio. 

Anathematizas etiam omnem liseresim, extollentem se adver- 
sus banc sanctam Ecclesiam Catliolicam ? Resp. Anathematizo. 

Pont. Rom. pp. 62 and 64. 



Form of reconciling a Convert. 

(From " The order of administering the Sacraments., 
and 'performing other Ecclesiastical Offices in the 
English Mission, contracted from the Roman Ri- 
tual, by command of Paul the Fifths Published 
by Keating and Brown, 1831. By the authority 
of the Vicars Apostolic. 
+ Thomas Smith, Bishop of Bolsena, Vicar Apos- 
tolic in the Northern District. 
-1- Thomas Penswick, Bishop of Europus, Coadjutor. 
+ Peter Aug. Baines, Bishop of Siga, V.A., in the 

Western District. 
+ Thomas Walsh, Bishop of Cambysopolis, V.A., in 
the Middle District. 



FORM OF RECONCILING A CONVERT. xlv 



+ James Yorke Bramston, Bishop of Usula, V.A., 

in the London District. 
+ Robert Gradwell, Bishop of Lydda, Coadjutor. 



Let the Finest, sitting before the middle of the altar, 
with his back towards it, address the convert kneeling 
before him, according to the form at the end of this 
Ritual, or in similar words. 

Then let the Priest, kneeling before the middle of the 
altar, say alternately with his assistants, 

" Come Holy Ghost," &c. — Amen. 

V, Send forth Thy Spirit, and they shall be created. 
R. And Thou shalt renew the face of the earth. 

Let us pray. 

O God, who hast taught the hearts of the faithful, 
by the light of thy Holy Spirit, grant to us by the 
same Spirit to have a right judgment, and evermore 
to rejoice in His comfort, through Christ our Lord. 

Afterwards, sitti7ig, with his head covered, let him re- 
peat, alternately with his assistants. 

Psalm L. (51st.) 

" Have mercy upon me, O God, after Thy great 
goodness," &;c. — Amen. 

Then he rises, and, uncovering his head, says, 

Lord have mercy upon us. 
Christ have mercy upon us. 
Lord have mercy upon us. 



xlvi 



INTRODUCTION. 



Our Father which art in heaven. {Secretly >j 
And lead us not into temptation, 
But deliver us from evil. 
V. Save thj servant {or thy handmaid). 
R. My God, who hopeth in Thee. 
V, Let the enemy have no advantage against 
him. 

R. Nor the son of wickedness approach to hurt 
him. 

V. Be Thou to him a strong tower. 
R. From the face of the enemy. 

V. Lord, hear my prayer. 

R. And let my cry come unto thee. 

V. The Lord be with you. 
R. And with thy spirit. 



Let us pray. 

O God, whose property is ever to have mercy and 
to forgive, receive our humble petition, and let the 
pitiful ness of Thy affection mercifully absolve this 
Thy servant, who is bound with the sentence of ex- 
communication. Through Christ our Lord. 

After this, let the convei^t make 'profession of faith in 
this manner : 

I, N. N. with a firm faith believe and profess all 
and every one of those things which are contained 
in that creed, which the holy Roman Church maketh 
use of. To wit, I believe in one God, the Father 

7 



FORM OF RECONCILING A CONVERT. 



xlvii 



Almighty, [and so on, to the end of the Nicene 
creed,] the life of the world to come. — Amen. 

I most stedfastly admit and embrace Apostolical 
and Ecclesiastical traditions^ and all other observances 
and constitutions of the same Church. 

I also admit the holy Scriptures \_Scriptiire in the 
original] according to that sense which our holy 
Mother the Church has held and does hold, to which 
it belongs to judge of the true sense and interpreta- 
tion of the Scriptures : neither will I ever take and 
inter23ret them [zY] otherwise than according to the 
unanimous consent of the Fathers. 

I also profess that there are truly and properly 
seveyi sacraments of the new law, instituted by Jesus 
Christy our Lord, and necessary for the salvation of 
mankind, though not all for every one : To wit, Bap- 
tism, Confirmation, the Eucharist, Penance, Eaireme 
Unction, Order, and Matrimony : and that they con- 
fer grace ; and that of these, Baptisin, Confirmation, 
and Order, cannot be reiterated without sacrilege. 
I also receive and admit the received and approved 
ceremonies of the Catholic Church, used in the solemn 
administration of the aforesaid sacraments. 

I embrace and receive all and every one of the 
things which have been defined and declared in the 
holy Council of Trent, concerning Original Sin and 
Justification, 

I profess, likewise, that in the Mass there is offered 
to God a true, proper, and propitiatory sacrifice for 
the living and the dead. And that in the most holy 



xlviii 



INTRODUCTION. 



Sacrament of the Eucharist, there is truly, really, and 
substantially, the body and blood, together with the soul 
and divinity of our Lord Jesus Christ ; and that there 
is a conversion of the whole substance of the bread 
into the body, and of the whole substance of the 
wine into the blood ; which conversion the Catholic 
Church calls transubstantiation. I also confess, that 
under either kind alone Christ is received whole and 
entire, and a true sacrament. 

I constantly hold that there is a purgatory, and 
that the souls therein detained are helped by the 
suffrages of the faithful. 

Likewise that the saints reigning together with 
Christ are to be honoured and invocated, and that 
they offer prayers to God for us, and that their relics 
are to be had in veneration. 

I most firmly assert, that the images of Christ, of 
the Mother of God, ever Virgin, and also of other 
saints, ought to be had and retained, and that due 
honour and veneration is to be given them. 

I also affirm that the power of Indulgences was 
left by Christ in the Church, and that the use of 
them is most wholesome to Christian people. 

I acknowledge the Holy Catholic, Apostolic, Ro- 
Iman Church for the Mother and Mistress of all 
I churches : and I promise true obedience to the Bi- 
I shop of Borne, successor to aS"-!^. Pete7\ Prince of the 
I Apostles, and Vicar of Jesus Christ. 

I likewise undoubtedly receive and profess all 
other things delivered, defined, and declared by the 



FORM OF RECONCILING A CONVERT. 



xJix 



sacred canons, and General Councils, and particularly 
by the holy Council of Trent. And I condemn, 
reject, and anathematize all things contrary thereto, 
and all heresies which the Church has condemned, 
rejected, and anathematized. 

I, N. N. do at this present freely profess, and sin- 
cerely hold this true Catholic faith, without which 
no man can be saved : and I promise, [^vow, and 
swear, original] most constantly to retain and pro- 
fess the same entire and inviolated [^aud m far as 
lies m me, to cause it to be retained and taught, and 
preached hy my subjects, and those of whom I have the 
charge, original] with God's assistance, to the end of 
my life. \_So help me God, and the holy Gospels, 
original.] 

Then having repeated, " I confess," &c. let the Priest 
say, 

May Almighty God have mercy on thee, and for- 
giving all thy sins, bring thee to eternal life. 
R. Amen. 

May the Almighty and merciful Lord grant thee 
indulgence, absolution, and remission of all thv sins. 
R. Amen. 

JVIay our Lord Jesus Christ absolve thee, and I 
by his authority absolve thee from the chain of ex- 
communication into which thou hast fallen, and re- 
store thee to communion and the unity of the faith- 
ful, and to the holy sacraments of the Church, in 

c 



I 



INTRODUCTION. 



tlie name of the Father -f , and of the Son, and of 
the Holy Ghost. 
M. Amen. 

Then is said the hymn^ 

" We praise thee, O Lord," &c. 

Which being finished^ the Priest^ standing^ says, 

V. Blessed art thou, O Lord, in the firmament of 
heaven. 

R. And praised and glorious for ever. 
V. The Lord be with you. 
R. And w^ith thy spirit. 

Let us pray. 

Almighty and everlasting God, who hast given to 
tliy servants by the confession of a true faith to 
acknowledge the glory of the eternal Trinity, and in 
the power of the Majesty to worship the unity, we 
beseech thee that in the stedfastness of this faith, 
we may evermore be defended from all adversities. 
Through Christ our Lord. 

V, The Lord be with you. 
R, And with thy spirit. 
V. Let us bless the Lord. 
R. Thanks be to God. 

The blessing of God Almighty, the Father -f , the 



FORM OF RECONCILING A CONVERT. 



li 



Son, and the Holy Ghost, descend upon you, and 
remain for ever. 
R. Amen. 

Then, let the Priest, beuig seated, address the convert 
according to the form in the Appendij: ; or in similar 
word'i. 

Note. — The whole of the office is in Latin, with 
the exception of the creed, which is in English. 
The words given in italics are so marked in the 
orio'inal. 

cJ 



ON 



THE ROMAN SCHISM. 



PART 1. 

CONTAINING THE TESTIMONY OF THE GENERAL 
COUNCILS OF THE FIRST SEVEN CENTURIES 
AFTER CHRIST. 



B 



ON 

THE ROMAN SCHISM. 



PART I. 

TESTIMONIES OF THE CIVIL AND ECCLESIASTICAL AU- 
THORITIES IN ENGLAND TO THE GENERAL COUNCILS 
OF THE FIRST SEVEN CENTURIES. 

Testimony of the Civil Legislature to the first Four 
General Councils, 

1 Eliz. c. 1, § 36. Provided always and be it enacted 
by the authority aforesaid, that such person or per- 
sons to whom your Highness, your heirs or successors, 
shall hereafter, by letters patent under the Great 
Seal of England, give authority to have or to exe- 
cute any jurisdiction, power or authority spiritual, or 
to visit, reform, order or correct any errors, heresies, 
schisms, abuses, or enormities, by virtue of this act, 
shall not in any wise have authority or power to 
order, determine, or adjudge any matter or cause to 

B 2 



4 



ON THE ROMAN SCHISM. 



be heresie, but only such as have heretofore been 
determmed, ordered, or adjudged to be heresie, by 
the authority of the canonical scriptures, or hy the 
first four General Councils^ or any of them, or by any 
other general council wherein the same was declared 
heresie by the exjDress and plain words of the said 
canonical scriptures, or such as hereafter shall be 
ordered, judged, or determined to be heresie, by the 
high court of Parliament of this realm, with the 
assent of the clergy in their Convocation. — Gibson's 
Codex, p. 48. 



Testimony of the Ecclesiastical Legislature to the 
same. 

Canons of iElfric, a.d. 970. 33. Quatuor Synodi 
erant pro vera fide adversus hsereticos, qui stulte 
loquebantur de Sacra Trinitate, et Salvatoris huma- 
nitate ; prima fuit Nicsese, prouti antea memoravi- 
mus, et secunda fuit deinde Constantinopoli e centum 
quinquaginta episcopis, Sanctis Dei viris ; tertia fuit 
Ephesi, ubi ducenti episcopi erant, et quarta fuit 
Chalcedonii, ubi multse centurise episcoporum erant : 
et hi omnes unanimes fuerunt inter se in constitu- 
tione quae stabilita fuit Nicsese, et reparaverunt quic- 
quid de ea violatum fuit. Hae quatuor synodi ob- 
servandse sunt, prouti quatuor Christi libri in Ecclesia 
Christi. Multse Synodi deinde congregabantur, sed 
quatuor illse sunt prsecipuse ; quoniam extinxerunt 
hsereticas illas doctrinas, quas hseretici invenerunt 



ON THE ROMAN SCHISM. 



5 



haeretice adversus Deum, et ii etiam constituerunt 
ecclesiasticum ministerium. — Wilkins, Cone. i. 254. 

Testimony of the Ecclesiastical Legislature to the first 
Five General Councils. 

Council of Hatfield, a.d. 680. Suscipimus sanctas 
et universales quinque Synodos beatorum et Deo 
acceptabilium patrum ; id est qui in Nicea congregati 
fuerunt trecentorum decern et octo, contra Arium 
impiissimum, et ejusdem dogmata. 

Et in Constantinopoli, centum quinquaginta, contra 
vesaniam Macedonii et Eudoxii, et eorum dogmata. 

Et in Epheso, primo, ducentorum, contra nequis- 
simum Nestorium, et ejusdem dogmata. 

Et in Calcedone, sexcentorum et triginta, contra 
Eutychen et Nestorium, et eorum dogmata. 

Et iterum in Constantinopoli quinto congregati 
sunt concilio, in tempore Justiniani Minoris, contra 
Theodorum, et Theodoreti et Ibse Epistolas, et eorum 
dogmata contra Cyrillum. — Wilkins, Cone. i. 52. 

Testimony of the Ecclesiastical Legislature to the first 
SicV General Councils. 

Council of Calchuythe, a.d. 785. Primo omnium 
admonentes, et saneta et inviolata fides Nieseni con- 
cilii ab omnibus, qui sacro cultui mancipantur, fide- 
liter ae firmiter teneatur ; et omni anno in synodalibus 
conyentibus ab episcopis singularium Eeclesiariim 



6 



ON THE ROMAN SCHISM. 



presbyteri, qui populum emdire debent, de ipsa fide 
diligentissime examinentur, ita ut apostolicam fidem 
et universalem sea? Synodorum per Spiritum Sanctum 
probatam, sicut tradita est nobis a Sancta Romana 
Ecclesia, per omnia confiteantur, teneant, et prsedi- 
cent; et si opportunum venerit, pro ea mori non 
pertimescant : et quoscunque sancta universalia con- 
cilia susceperunt, suscipiant, et quos ilia damna- 
Verunt, eos et corde rejiciant et condemn ent. — Wil- 
kins, Cone. i. 146. 



A 

TABLE OF COUNCILS 

ALLOWED OR CLAIMING TO BE GENERAL 

IN THE 

FIRST SEVEN CENTURIES. 



I. Nice, a.d. 325 (a). 

The first consisted of 318 Bishops (b) assembled at 
Nice in Bithynia, at the command of the emperor 
Constantino, to decide the genuine and Apostolic 
Faith of the Church concerning the divinity of the 
Son, Jesus Christ, which had been assailed by Arius, 
who denied that he was really God. This dispute 
gave rise to the adoption of the term Homoousion 
ofxoovaiov, with which the orthodox bishops endea- 
voured to guard the identity in substance and essence 
of the Divinity of the Son with that of the Father. 
The 318 bishops condemned Arius, and set forth a 
creed which is the foundation of that usually known 
as the Nicene, though on account of the additions 



8 



A TABLE OF COUNCILS. 



which were made to it at the council of Constan- 
tinople, A.D. 381, it is more correctly styled the 
Constantinopolitan creed. The historian Theodoret 
mentions that there were present in the council 
many who still exercised apostolical gifts, of whom 
he instances James Bishop of Antioch, who had 
raised the dead to life. There were also many who, 
as he says, " bore in their bodies the marks of the 
Lord Jesus," being maimed and scarred with the 
cruelties they had suifered from heathen persecutors 
on account of their religion ; and he instances Paul, 
Bishop of Neocaesarea, who had had both hands 
seared with hot irons ; others had lost their right 
eyes ; others had been ham-strung in the right leg : 
so that he says it was a band of martyrs met toge- 
ther. Besides the creed, they put forth twenty 
canons relating to discipline. They also determined 
the time for keeping Easter, according to the method 
which has since obtained throughout Christendom. 
Which subject had previously been, and continued 
for some time afterwards to be, a fruitful source of 
dispute. 

The following is the creed put forth in this coun- 
cil:— 

We believe in one God the Father, Almighty, 
Maker of all things visible and invisible. And in 
one Lord Jesus Christ, the Son of God, begotten of 
the Father, only-begotten, that is, of the substance 
of the Father, God of God, Light of Light, Very 
God of Very God, begotten not made, being of one 



A TABLE OF COUNCILS. 



9 



substance with the Father. By whom all things 
were made, both which are in heaven and which are 
in earth. Who for us men and for our salvation 
came down, and was incarnate, and was made man : 
he suffered, and rose the third day, ascended into 
heaven, and will come again to judge the quick and 
the dead : and in the Holy Ghost. But those who 
say, there was a time when He was not, and that 
He was not before He was begotten, and that He 
was of things w^hich were not, or who say that He 
was of another subject or substance, or that the Son 
of God is subject to conversion and change, such 
persons the Catholick and Apostolick Chm*ch ana- 
thematizes. (See Eusebius' Life of Constantine, 
books ii. c. 64 — 73, and iii. c. 5 — 14 ; the Eccles. 
Hist, of Socrates, i. c. 8. ; Sozomen, i. c. 17 ; and 
Theodoret, book i. ch. 7—10, 12. iv. 3.) 



Sardica, a.d. 347. 

The Roman writers (see Labbe and Cossart, vol. ii. 
p. 623), have laboured hard to give the authority of 
a general council to a synod of western bishops, to 
the number of eighty (see Beveridge's Pandect, ii. 
199), who assembled at Sardica in Illyricum, against 
the Arians, in the year 347. Their apparent motive 
for this has been that certain canons (of doubtful 
authenticity), ascribed to this council somewhat 
favour the Roman claim for supremacy. But the 
council was never acknowledged in the East as gene- 



10 



A TABLE OF COUNCILS. 



ral, nor was it ever contained in that list of general 
councils to which, as appears by the second profes- 
sion of faith in libro diurno Roman. Pontif. published 
by Garner the Jesuit, and reprinted lately by the 
learned Routh {Script. Eccles. Opusc. ii. 501.) the 
Roman pontiffs were required to profess their ad- 
herence. The decrees ascribed to it, therefore, even 
if they could be shewn to be genuine (c), are totally 
irrelevant to the present undertaking. There is 
reason to believe that British bishops were present 
at this council (d). 

Ariminif a.d. 359. 

The title of a General Council is also claimed by 
the Roman writers (Labbe and Cossart, ii. 791), for 
the council of 400 Western bishops assembled at 
Arimini in Italy, likewise against the Arians, in the 
year 359. But it was never so considered by the 
Church at large, neither in the East nor West, and 
all its acts have been lost. There is no question that 
British bishops were present at it (e). 

II. Constantinople, a.d. 381. 

The second General (f) Council consisted of 150 
bishops assembled at Constantinople in the year 
381, by the Emperor Theodosius (g), to pass sentence 
upon Macedonius, who had broached a double heresy, 
partly in respect of the Son, whose substance and 

7 



A TABLE OF COUNCILS. 



11 



divinity he asserted to be similar to that of the 
Father, denying the identity : and partly in respect 
of the Holy Ghost, whom he expressly affirmed to 
be a creature. (Theodoret. Eccles. Hist. ii. c. 6.) 
This council condemned the Macedonian and some 
other heresies : revised and enlarged the Nicene 
creed, (this was the v/ork of Gregory of Nyssa), and 
passed some canons (h), affecting ecclesiastical order 
and discipline, and wrote a synodical epistle of 
thanks to the Emperor Theodosius, by whom they 
had been convened. The creed put forth by this 
council is the same with that in the English Com- 
munion Service, excepting the words " and the Son," 
speaking of the procession of the Holy Ghost. There 
are, besides, slight variations (i) in the different copies 
cited. (Socrates, Hist. Eccles. v. 8 ; Sozomen, vii. 9 ; 
Labbe and Cossart, ii. 911; Beveridge's Pandect, 
ii. 89 ; Routh, Scr. Eccles. Opusc. ii. 382.) 



HI. Ephesus, a.d. 431. 

The third Council to which the style and authority 
of a General Synod has been allowed by the whole 
Church, is that composed of 200 bishops assembled 
at Ephesus, by command of the Emperor Theodo- 
sius (k), in the year 431. The purpose of their meet- 
ing was to pass sentence upon Nestorius, bishop of 
Constantinople, who refused to acknowledge the 
Virgin Mary to be the Mother of God, denying 
that Christ was God and man in one and the same 



12 A TABLE OF COUNCILS. 

person, by what is called the hypostatical union; 
and asserting that the Godhead of the Son merely 
dwelt in the body of Christ, so that he was com- 
posed of two persons. The council was convened at 
the instigation of Cyril, bishop of Alexandria. The 
only Western bishops present at it, were Arcadius 
and Projectus, legates from the Roman See. John, 
bishop of Antioch, assembled a synod in opposition 
to this, which passed censure upon Cyril and those 
with him, who in their turn pronounced the same 
upon John and his adherents. By the interposition 
of the Emperor this breach was subsequently bound 
up, and the decrees of this council received at 
Antioch as elsewhere. Besides the condemnation 
of Nestorius, the synod passed two decrees, one con- 
cerning the faith, and the other concerning usurped 
ecclesiastical jurisdiction, by both of which the 
modern Church of Rome stands openly convicted of 
schism. (Socrates, Eccles. Hist. vii. 34 ; Evagrius, 
i. 3 ; Labbe and Cossart, iii. 1.) 

Ephesus, A.D. 449. 

The style of a general council was assumed by the 
synod of 128 bishops, who at the command of the 
Emperor Theodosius assembled at Ephesus in the 
year 449 : the style of a general council was allowed 
it by Gregory the Great (l), who is cited by Labbe 
and Cossart (iii. 1471): and as far as regards the 
members of which the synod was composed, there 
being the four Eastern patriarchs present in person, 



A TABLE OF COUNCILS. 



13 



and the Western represented by his legates, it has 
greater claim to be considered general than many of 
those which have been generally received. But its 
proceedings having been interrupted by the rude 
and tumultuous violence of the soldiery and others, 
the council was broken up, and nothing which it 
determined has ever been recognized by the Catholic 
Church. It was convened at the instigation of 
Dioscorus, patriarch of Alexandria, to obtain a re- 
versal of the sentence of condemnation passed against 
the heretic Eutyches, at the council of Constanti- 
nople the preceding year, by Flavianus, the patriarch 
of that See, and thirty other bishops. The Em- 
peror Theodosius was himself a favourer of Eutyches. 
Dioscorus interrupted the proceedings with a band 
of soldiers, and 300 armed monks ; compelled the 
bishops to pass sentence of condemnation upon Fla- 
vianus and others, and committed them to prison. 
It may serve to show the barbarity of the age to 
mention, that, upon Flavianus remonstrating, Dios- 
corus fell foul of him, and so kicked and bruised 
him, that he died of the injuries which he then re- 
ceived. (Labbe and Cossart, iv. 4, 5.) 



IV. Chalcedon, a.d. 451. 

The fourth Council to which the style and au- 
thority of a General Synod has been allowed by the 
whole Church, is that of 630 bishops convened by 
the Emperor Marcian, first at Nice, and thence 



14 



A TABLE OF COUNCILS. 



transferred to Chaleedon, in the year 451. It was 
assembled at the earnest entreaty of all the orthodox 
bishops, for the purpose of reversing the unlawful 
and heretical proceedings at Ephesus, and of obtain- 
ing the judgment of the whole Church upon the 
opinions which had been broached by the monk 
Eutyches. This individual had fallen into the ex- 
actly opposite error to that of Nestorius, which was 
condemned at the first council of Ephesus. For so 
far from allowing our Lord to have had two persons, 
he denied that he had two natures ; maintaining 
that the human body which he received of the Virgin 
was not real flesh and blood, but merely the appear- 
ance of it, so that all his sufferings were in appear- 
ance also, and not real. (We find Ignatius in the 
second century contending against a similar error, as 
appears by his epistle to the Trallians.) The council 
condemned and deposed Dioscorus for his proceed- 
ings above-mentioned, reversed the acts of the second 
synod of Ephesus, and confirmed the Catholic faith 
in the reality of the two natures in the One Person 
of our Lord. They also passed thirty canons (m) re- 
lating to ecclesiastical jurisdiction and discipline in 
general. They confirmed also the decree of the first 
synod of Ephesus concerning the faith. (Labbe and 
Cossart, iv. 1 — 10.) 



V. Constantinople II. a.d. 553. 



The fifth synod, to which the style and authority 



A TABLE OF COUNCILS. 



15 



of a General Council has been allowed by the Catho- 
lic Church, is that of 165 bishops, assembled under 
the command of the Emperor Justinian the younger, 
in the year 553, at Constantinople; in which certain 
writings of Ibas, Bishop of Edessa, Theodore, Bishop 
of Mopsuestia, and of Theodoret, Bishop of C3rrus, 
(commonly known as " the three chapters,") which 
savoured of the Nestorian heresy, were condemned. 
There were no Western bishops present at it. Vi- 
gilius, Bishop of Rome, who was in Constantinople 
at the time, refused to be present, and sent to the 
emperor a decree contrary to the course which the 
council was taking. The council, notwithstanding, 
persisted, and passed with anathema, resolutions con- 
trary to his decrees. (Baron. Annal. Eccles. ad ann. 
553.) Vigilius, refusing to subscribe to these reso- 
lutions, was sent into exile by the emperor, and at 
last consented to give his approbation. The Roman 
WTiters are hard put to it to vindicate the authority 
of the Bishop of Rome in this matter ; and it is 
curious to see the different and inconsistent grounds 
of defence adopted by Baronius, Binius, De Marca, and 
which may be found in Labbe and Cossart, v. 601. 731. 
I confess it seems to me that they might have spared 
themselves the trouble, as far as Vigilius is con- 
cerned. When it is known that this wretched 
being procured the uncanonical deposition of his 
predecessor, Silverius, by bribery to the Roman 
general Belisarius ; that he procured his own elec- 
tion to the Popedom, during the lifetime of his un- 



16 



A TABLE OF COUNCILS. 



canonically deposed predecessor, by violence ; and 
secured himself in it by putting Silverius to death ; 
impartial persons will agree in thinking that the See 
of Rome must be considered to have been at this 
time vacant The account is given in the Breviarium 
Literati Diaconi, in Labbe and Cossart, v. 775. 

VI. Constantinople III. a.d. 680. 

The sixth synod to which the name and authority 
of a General Council has been ascribed by the 
Catholic Church, is that composed of 289 bishops, 
assembled under the command of the Emperor Con- 
stantino Pogonatus, in the year 680. They met to 
condemn a new heresy — a branch of the Eutychian ; 
by which it was asserted that after the union of the 
two natures of Christ, there remained but one will: 
hence those who advocated this doctrine were called 
MonotJielites. In this council Honorius, the de- 
ceased Bishop of Rome, was condemned of heresy, 
and his books ordered to be burned (n). — Labbe and 
Cossart, vi. 587 et seq. 

Constantinople^, a.d. 692. 

The two last councils having edited no canons, 
the Emperor Justinian, at the request of the bishops, 
ordered another General Council to be assembled at 
Constantinople, in the year 692 ; for the purpose of 
supplying the deficiencies of the former. The 



A TABLE OF COUNCILS. 17 

assembly, as far as its constitution went, had more 
claim to the character of a General Council than 
many to which both the title and authority has been 
ascribed. It consisted of upwards of 200 bishops, 
among whom were representatives of the Bishop of 
Rome, the other great patriarchs being all present 
in person ; and the decrees were signed by all, not 
omitting the emperor, whose name appears first on 
the list. The council assumed the style of "the 
Holy and Universal Synod." But its decrees were 
not received at Rome, because many of them were 
contrary to the Roman customs (o)." Thus another 
proof is afforded that the claim of a synod to the 
estimation of a General Council (p), depends entirely 
upon the general or universal reception of its decrees 
by the Catholic Church ; and that no council is to be 
accounted general or universal, ivJiose decrees are not 
generally or universally received by the Catholic Church. 
— Labbe and Cossart, vi. 1123—31—85, 1317. 



c 



NOTES 

TO THE 

TABLE OF COUNCILS. 



Note (a), page 7. 

Prior to this there had been many councils, but none that 
claimed to be, or was considered a council of the whole Church. 
These different councils had, however, put forth canons which 
were collected and formed into a code, sometimes called apos- 
tolical, sometimes primitive or ante-Nicene. To some of tho 
canons in this code reference is made in the council of Nice and 
those subsequent to it, as well as by individual writers. See 
Beveridge's Codex Primitives Ecclesice Findicatus, 

Note (b), page 7. 

The number of bishops is variously stated; by some 270, 
by others 318. The general opinion inclines to the latter num- 
ber. (See Beveridge's Notes on the Council in the second vo- 
lume of his Pandect.) The Emperor Constantine was present 
in person. The bishop of Rome, by reason of infirmity, was 
absent, but sent two presbyters to subscribe in his stead. The 
Roman writers do not hesitate to assert that these presbyters, 
together with Hosius, bishop of Cordova, presided in the coun- 
cil (Labbe and Cossart, ii. 3.) ; an assertion destitute of all 



NOTES TO THE TABLE OF COUNCILS. ID 

foundation, not one of the Greek historians making the slightest 
mention of it. The individual who opened the proceedings, is 
said by Sozomen, to have been Eusebius the historian ; by 
Theodoret, to have been Eustathius, patriarch of Antioch; and 
others have ascribed it to Alexander, the patriarch of Alexan- 
dria. (See varior. annott. in Reading's edition, Cantab. 1720 ; 
Sozomen's Hist. p. 38.) Hosius had been employed on a mis- 
sion to Alexandria, previously to the council, with a view to 
make peace between Arius and the patriarch, but he was sent on 
that mission not by the Pope, but by the Emperor, whose letter 
he conveyed, and who deeply loved and reverenced him. See 
Eusebius, Socrates, and Sozomen, 

Note (c), page 10. 

There is a curious circumstance connected with these canons. 
When the bishop of Rome, Boniface, tried to usurp over the 
African churches, by hearing appeals from them, he pleaded these 
canons as his authority, asserting them to be Nicene. The 
African bishops, having made inquiries concerning them, re- 
turned for answer, that no such canons were passed at Nice, and 
peremptorily rejected his claim of hearing appeals, alleging that 
they knew no canon of the Fathers authorizing such a course. 
Now as the African churches had no less than thirty- six repre- 
sentatives at the council of Sardica, the fair inference from all 
this is, that these canons are spurious. At any rate they were 
held of no authority. But, even admitting them to be genuine, 
the utmost they amount to is this, that, in certain cases, Julius, 
the then bishop of Rome, might order a cause to be re-heard by 
a greater synod ; and this power was given, not as of right, but 
for convenience, out of respect to the memory of St. Peter, with 
an £i ioKel, if it seemed good to the council to permit it. The 
disputed canons are as follow : — 

Canon III — Osius episcopus dixit : . . . . Quod si aliquis 
episcoporum judicatus fuerit in aliqua causa, et putat se bonam 
causam habere ut iterum concilium renovetur ; si vobis placet, 

c 2 



20 NOTES TO THE TABLE OF COUNCILS. 



sancti Petri Apostoli memoriam honoremus, ut scribatur ab his qui 
causam examinarunt, Julio Romano episcopo ; et si judicaverit 
renovandum esse judicium, renovetur, et det judices. Si autem 
probaverit talem causam esse, ut non refricentur ea quae acta 
sunt ; quae decreverit, confirmata erunt. Si hoc omnibus placet ? 
Synodus respondit, Placet. 

Canon IV. — Gaudentius episcopus dixit : Addendum, si placet 
huic sententiae, quam plenam sanctitate protulisti; ut cum ali- 
quis episcopus depositus fuerit eorum episcoporum judicio qui 
in vicinis locis commorantur, et proclamaverit agendum sibi 
negotium in urbe Roma ; alter episcopus in ejus cathedra, post 
appellationem ejus qui videtur esse depositus, omnino non ordi- 
netur ; nisi causa fuerit in judicio episcopi Romani determinata. 

Canon VII (or V. according to some.) — Osius episcopus dixit : 
Placuit autem, ut si episcopus accusatus fuerit, et judicaverint 
congregati episcopi regionis ipsius, et de gradu suo eum dejece- 
rint : si appellaverit qui dejectus est, et confugerit ad Episcopum 
Romanae Ecclesiae, et voluerit se audiri : si justum putaverit, ut 
renovetur judicium, vel discussionis examen, scribere his epis- 
copis dignetur, qui in finitima et propinqua provincia sunt, ut 
ipsi diligenter omnia reqairant, et juxta fidem veritatis definiant. 
Quod si is qui rogat causam suam iterum audiri deprecatione sua 
moverit episcopum Romanum, ut de latere suo presbyterum 
mittat : erit in potestate episcopi quid velit, et quid aestimet. Et 
si decreverit mittendos esse, qui praesentes cum episcopis judicent, 
habentes ejus auctoritatem, a quo destinati sunt; erit in suo 
arbitrio, &c. 

The texture of the canons (especially of the last) has the stamp 
of corruption : and when compared with the twelfth canon of An- 
tioch, which was confirmed by the authority of the fourth general 
council, and upon the strength of which St. John Chrysostom 
was condemned, it will be seen that they give no more authority 
to the bishop of Rome, than the Emperor had been acknowledged 
to have six years before, namely, not of deciding causes in his 
own person, but of ordering them to be rp-heard. The civil 
magistrate may more reasonably claim from the genuine canon 



NOTES TO THE TABLE OF COUNCILS. 21 

of Aiitioch the supremacy (if it deserve the name) which con- 
sists in being able to have a cause re-heard by the bishops, 
(which, by the way, is all that the articles of Clarendon (8th) 
all that the 24 Hen. VIII. c. 12, and all that the Reformatio 
Legum Ecclesiasticarum under Henry the Eighth and Edward 
the Sixth claimed for the king of England), than the bishop of 
Rome can cite these doubtful, or rather utterly spurious canons 
of Sardica, as a ground for his monstrous usurpations. The 
African canon at the synod of Milevi, a.d. 416, before the dis- 
pute with Boniface and Celestine above referred to, may serve 
still more clearly to show the utter invalidity of the alleged 
canons of Sardica. Canon 22. " Let no one who shall think fit 
to make appeals to parts beyond sea, be received into communion 
by any one in Africa." (See Johnson's Vade Mecum, ii. 163. 
Collier's Eccles. Hist. i. 30, &c. Beveridge's Pandect, ii. 199. 
Labbe and Cossart, ii. 1674. Cone. Sardic. Can. 3.) 

Note (d), page 10. 

Athanasius in his Second Apology against the Arians, and 
in his Epistle, Ad Solitariam Viiam agentes^ cited by Collier. 

Note (e), page 10. 

Sulpitii Severi, Hist. Sacr. lib. ii. cited by Collier, Eccles. 
Hi^. i. 37. 

Note (f), page 10. 

Although this council was composed of no more than 150 
bishops, though all these bishops were from the East, though 
neither the bishop of Rome nor any representative of his was 
present at the council, much less presided at it, (see the notes of 
Binius in Labbe and Cossart, ii. 968,) yet has it been acknow- 
ledged by the whole Church as a general council. Nothing can 
show more indisputably that the claim of a council to the cha- 



22 



NOTES TO THE TABLE OF COUNCILS. 



racter and authority of an oecumenical one, is not to be deter- 
mined by the number of bishops, nor of the countries they re- 
present ; nor by the authority of the president ; but solely by 
the ex post facto testimony borne to it by the Church throughout 
the world, in the reception of its decrees. It is not irrelevant to 
the present purpose to observe that when in the following year 
the bishop of Rome desired to have a general council assembled 
at Rome, {concilium generate Romce celebrandum indixit,) and 
by letters transmitted through the Emperor, invited the oriental 
bishops to attend, they civilly declined the invitation, and instead 
of attending, re-assembled at Constantinople, and sent him a 
synodical letter, in which they give him information of what had 
been done by them in the preceding year. (See Labbe and 
Cossart, ii. 1013 and 960.) Thus a synod convened by the 
bishop of Rome, and intended by him to be general, fell to the 
ground and is made no account of; while one at which he had 
not even a representative, and of the acts of which he appears 
to have had no official information till a year after it had taken 
place, was acknowledged by him as general, and has ever been 
so esteemed throughout the whole Church. It is a pity, for the 
present claims of the bishop of Rome, that Damasus did not ex- 
communicate the eastern bishops for their independence, instead 
of confirming the decree of their council. 



Note (g), page 10. 

So Socrates mentions in his Ecclesiastical History, v. 8. 
After these things the Emperor, without any delay, convokes a 
council of the bishops of his own faith. Sozomen repeats the 
same account (vii. 7.)) and Theodoret (v. 7.)» nor do any of these 
make the slightest allusion to any interference of the bishop of 
Rome : and what is still more remarkable, in the synodical 
epistle of the council to Theodosius, they ascribe the whole merit 
of convoking the council to him, without the slightest allusion to 
the bishop of Rome. (Labbe and Cossart, ii. 974.) And yet the 
Roman writers do not scruple to say that it was assembled 



NOTES TO THE TABLE OF COUNCILS. 23 



" auctoritate Damasi paptB and Theodosii senioris favore," (Labbe 
and Cossart, ii. 965.) Whereas the utmost that Damasus had 
to do with it was that he joined with the bishops at the synod of 
Aquileia, in requesting the Emperors Gratian, Valentinian, and 
Theodosius to put a check upon some heresies. Compare the 
letter of the Aquileian Synod, Labbe and Cossart, ii. 993, with 
the allusion to it by the bishops at Constantinople in their letter 
to Damasus and the other Western bishops, as given in Theo- 
doret, V. 9. 



Note (h), page 11. 

Strange as it may appear, the Roman writers who believe 
the bishops at this council to have been inspired by the Holy 
Ghost, in their exposition of the creed, and their condemnation 
of heresies, suppose that He had deserted them, when at the 
self-same time and place, these self-same men enacted certain 
canons, which accordingly were not received by the Church of 
Rome. This is, indeed, to play fast and loose with inspiration. 
At the same time, to do them justice, they honestly admit that 
the chief cause of the rejection was the honour which in one of 
these canons was given to the bishop of Constantinople. (^Labbe 
and Cossart, ii. 918.) And yet in the fifth canon of the fourth 
Lateran, which they receive as general and inspired, this honour 
to the See of Constantinople, which they before held sufficient 
to invalidate all the canons of Constantinople, is acknowledged, 
received, and confirmed. Out of such contradictions and ab- 
surdities have the Romans to extricate themselves in their vain 
attempt to make the records of the Church square with the new 
and heretical position which they have advanced. 



Note (i), page 11. 

The copy cited by Jeremy, patriarch of Constantinople, a.d. 
1576, omits the word, " Lord and giver of life," in the article 
concerning the Holy Ghost. Likewise the words, " God of God," 



NOTES TO THE TABLE OF COUNCILS. 



in the article concerning the Son, are not to be found in many 
copies. " Light of Light" is also wanting in some. Routh, 
Script. Eccles. Opusc. ii. 454. 

Note (k), page 1L 

So Socrates expressly asserts (Hist. vii. 34) ; and Evagrius 
(Hist. i. 3). The Roman writers, however, state it to have been 
by the authority of the bishop of Rome (Labbe and Cossart, 
iii. 1241). There is nothing in his letter to the synod (ibid, 
iii. 614), to warrant the assertion. 

Note (l), page 12. 
Gregory (Lib. vi. Ep. 31. Ind. 15). 

Note (m), page 14. 

These canons were passed on the twelfth day of the council ? 
the first twenty-seven in the presence and with the approbation 
of the Roman legates, the three last by the other bishops, after 
the Ptoman legates had left the assembly. On the following day 
the Roman legates remonstrated against this proceeding, and 
appealed to the Judges whom the Emperor had appointed as 
moderators of the synod, alleging that fraud and force had been 
used in obtaining subscriptions to them. This was denied by 
the bishops who had subscribed them, and in the full synod these 
canons were confirmed, under remonstrance from the two Roman 
legates. For the reason of the objection of the Roman legates, 
and the force of it, see the note on the canon itself. Labbe and 
Cossart, iv. 791—819. 

Note (n), page 16. 

The express ratification of this sentence, which was required 
of the Roman Pontiffs on their appointment, as appears from the 



NOTES TO THE TABLE OF COUNCILS. 



25 



Liber Diurnus, published by Garner the Jesuit, is worthy of 
notice. It is as follows, speaking of the Fathers in the sixth 
council, *' Autores vero novi haeretici dogmatis Sergium, Pyr- 
rhum, Paulum, et Petrum, Constantinopolitanos, una cum Honor io, 
qui pravis eorum assertionibus fomentum impendit ; pariterque 

et Theodorum cum omnibus hsereticis scriptis atque 

sequacibus nexu perpetua anathematis devinxerunt. . . . Prop- 
terea quosquos vel quaeque sancta sex universalia Concilia abjece- 
runt, simili etiam nos condemnatione percellimus anathematis " 
Reprinted from Garner's edition, Paris, 1680 ; by Routh, Script. 
Eccles. Opusc. ii. 501—509. 

Note (o), page 17. 

Thus the second canon confirms the canon of Cyprian, directing 
the rebaptization of heretics; it also receives the eighty-five canons 
of the ante- Nicene code, called " of the apostles ;" whereas Rome, 
for reasons better known to herself, only receives fifty of them : 
this canon also, while ratifying the Oriental synods, omits to 
mention the Western (except Carthage). The 13th is against the 
Roman custom which forbade presbyters and deacons, to retain 
their wives. The 36th sets the See of Constantinople on a par 
with that of Rome. The 55th condemns, on pain of deposition 
and suspension from communion, the Roman custom of fasting 
on Saturday. 

Note (p), page 17. 

This Council, by reason of its being assembled to make good 
the omission of the fifth and sixth, is called by some the Quin- 
Sextine : by others the Trullan, from Trullo, the name given to 
the building in which it assembled. By some it is called the Sixth 
General Council ; considered as a continuation of the Sixth. 



26 



I. COUNCIL OF NICE, 

A.D. 315. 

Canon IV. — {Against the Usurpation of the Bishop 
of Rome.) 

It is most fitting that a bishop be appointed by 
all the bishops in the province. But if this be diffi- 
cult, by reason of any urgent necessity, or through 
the length of the way, three must by all means meet 
together, and when those who are absent have agreed 
in their votes, and signified the same by letters, then 
let the ordination take place. But in every province 
the ratification of what is done, must be allowed to 
the metropolitan. 

''EiTriffKOTTov 7rpo<T7]K£i fiaXtffra fiev vtto Trdpnov tu)V kv ry 
kirapyla Kadiaracrdat, ft ^uff^eptc to towvto, r) Zlcl mre- 
irEiyovaav dvdyKrjV, r) ^la iifjKog o^ov' k^ awavTog Tpsig knl ro avro 
ffvvayofJLevovg, <7Vji\pr](l)(oy yivoiiEviav koX tG)v u7r6pTis)y koI ovvtl- 

QEfXEViiiV ^LCL ypaflfXCLTlOV, TOTE TYjV yEipOTOvlaV TTOUIffdai. TO Se 

Kvpog tHjv yivofxiyiov ^lEoadai /caO' EKaaTrjv kizapyjiav rw jJLrjTpo- 
TToXiTy. — Cone. ii. 29. 



NICE. 



27 



Canon VI. — {Against the Usurpation of the Bishop 
of Rome.) 

Let the ancient customs prevail, which are in 
Egypt, Libya, and Pentapolis; that the Bishop of 
Alexandria have authority over all, since this is cus- 
tomary also to the Bishop of Rome. In like manner 
also as regards Antioch, and in all the other pro- 
vinces, let the churches preserve their dignity. This 
is altogether certain, that if any one become a bishop 
without the consent of the Metropolitan, the great 
synod has determined that he ought not to be a 
bishop. 

Tct a^yoCia edr} KpareiT(Of ra kv AlyvitTM Koi Aijjvrj Kat 
HevTaTToXei, ware tov ^AXs^av^ peiq,Q kTriaKoirov iravriav eyeiv Trjv 
i^ovaiayj iireLdrj Kal rw kv Pwfj>? eTriffKOTro) rovro ffvvqdig ktrriv. 
'OfiottaQ Koi Kara rrjy 'Avrtd)(£iav, Kal kv ralg aXKaiQ kirap'^diaiQ 
ra Trpeaf^ela <TU)^Eadai ralg kKKXrjaiaig. KaduXov 7rp6^r}Xov 
ekeIvo, OTi ft Tig x^P'^S yvionr]g tov fXT^TpoTroXiTov yivoiTO kirLffKOTrogf 
TOV TOiovTOv r) avvoZog f] fjiEydXrj ufpias yij ^e^iv Elvai kiriaKOTTOv, 
K. T. X. — Cone. ii. 32. 



28 



NICE. 



From Gelasius's History of the Nicene Council, 
Book ii. Chap. 32. 

{Against the constrained Celibacy of the Clergy^ 

They wrote a decree therefore concerning its 
not being right that those of the priesthood, 
whether bishops or presbyters, or deacons, or 
subdeacons, or any one of the priestly list, should 
sleep with the wives which they had married while 
they were laymen. These things being thus fashion- 
ed, the divine Paphnutius, standing in the midst 
of the crowd of bishops, cried with a loud voice, 
and said, "Do not make the yoke of the priest- 
hood grievous ; for it says, ' marriage is honourable 
in all, and the bed undefiled.' Take heed, lest by 

"Y.ypacpov ovv Tvepi rov firj delp tovq leptojiivovg, elte tTriaKOTroif 
eirs 7rpE(r(3vTepoi, e'lte Biclkovoi, e'lte vTVOdidKovot, elte tlq tov Upa- 
TiKOv KaraXoyov, avyKadEu^Eiv rate yafXEraig, aq etl XaiKoi ovteq 
rjydyovTO. tovtmv ovvh) ^larvTrovjuLEViov, dvaarciQ kv fxiaw tov oyXov 
Tojv ETncTKOTTWV 6 OeIoq JIa(j)vovriog, fXEydXt] rrj (jxop^ EfjorjaE, Xiycjv* 
liri (oapvvETE TOV 'Cvyov tCjv iEpo)jJi£i'(ov' TifxiOQ yap, (prjaip, 6 ydfiog 
iv Traci, Kal // koitt) dfxiavrOQ. /irj t^ VTTEpfioXfj rrjg dKpi(3Eiag tyiv 



NICE. 



29 



an excess of severity ye rather injure the church ; 
for it says, all men cannot endure the denial of all 
the affections. No one, I think, will be preserved 
in chastity, when men are deprived of their own 
wives. But I consider a man's intercourse with his 
lawful wife to be excellent chastity ; and that she 
cannot be separated whom God has joined, and 
whom the man, when a reader, or singer, or layman, 
has once married. And these things the great 
Paphnutius spake, though he was himself unmarried, 
having been brought up in a monastery from his 
childhood. Wherefore the whole assembly of bishops 
being persuaded by the man's advice, ceased from 
that question, and left it to the judgment of all, who 
were so disposed, by mutual consent to abstain from 
their own wives. 

£KK\r]aiav /.tdXXov TrpoafiXdxbrjTE' ov yap, (prjcri, Trdyrag ^vvaaQat 
<j)ipeiv Tijg aVa0£iae rriv aa-Krja-ip. ovhig, w£ olfxai, (pvXa-^drjCTETai 
kv rrj <3r(i)(f)po<Tvvri, riye kicdaTOV yafiETyjQ rov drEpog ffrepovfievov. 
(T(0(ppo(Tvvr]y KaX^y Kat Tijg vofJLifJLOV yajjieTfjg kudarov rrjv avve- 
XevGLV Xiyoj' jirj ^r]v aTro^tvyvvadai Tavrriv fjv 6 Qeog e^ev^Ey Kal 
fjv aira^ dvaypojarrjg, J^dXr-qg, rj XdiKog U)P riyayero' Kal ravra 
eXeysv 6 fjeyag HacpvovTiag aireipog u>p ydfxov, hid to vqinoQev ev 
d<TKr]Tr)pioig dvaTpi(l>sadai avrop. Sio Treiffdslg 6 irdg tGjv eTriffKOTrojy 
(TvXXoyog ry rov dvSpog avfxfiovXiq., direcriyrjffe Trtpt rov Cr)Ti]fiaTog 
TOVTOv, Ty yvb)fir} KaraXrjxpavreg tCjv f^ovXofievwv Kard av}x(pijjviav 
dirix^ffdai Tijg ISiag yajizTyg, — Cone. ii. 246. 248. 



30 



CONSTANTINOPLE I. 



II. Council of Constantinople I. a.d. 381. 

Canon II. — {Against the Usurpations of the Bishop 
of Borne.) 

Let not the bishops go out of their diocese 
(patriarchate), to churches beyond their bounds, nor 
cause a confusion of Churches; but, according to the 
canons, let the Bishop of Alexandria order the 
alFairs in Egypt only ; and the bishops of the East 
the East only ; saving the dignity to the Church of 
Antioch, expressed in the canons of Nice, &;c. 

Let not the bishops go out of the diocese for ordi- 
nation, or any other ecclesiastical offices, unless they 
are summoned ; but, observing the above- written 
canon concerning dioceses, it is clear, that the synod 
of each province will manage the aifairs of the pro- 
vince according to the decrees of Nice. 

KaVwv /3'. 

Tovg vTTEp ^LOLtcrjffLV ETnaKOTTOvg, Toig virEpopioig EKKXrjfftaig fxij 
ETTiEvai, firj^E avyytELV rdg EKKXrjaiag' dXXu Kurd rovg Karovag, 
rov fXEP 'AXE^av^pEiag EixiaKoirov rd kv AtyvTrrw fxovoi' olKovofJLElv, 
rovg ^£ rrjg dvaroXrjg kirLaKoirovg Trjv dvaroXijv fxovrjv ZlolkeIv. 
<pvXaTTO^Evu)v Tujv kv Tolg KavoaL Tolg Kard Ni/cataj/ TrpEajjEitav ry 
AvTiO)(i(t)v kKKXr)ari(f, k. t. \. 

^AKXr]TOvg k-maicoirovg virkp ^lOiKYjaiv fi^ k7nj3aivEiv kwi XEipO' 
Toviaig, rj tktlv dXXatg oiKovofxiaig kKKXriaiaariKalg. (pvXarTOfxivov 
Ze tov TTpoyEypa^fXEVOv Trspl tG)V dioLK-qaiiov Kavovog, EvSrjXov ojg rd 
Kad' EKaffT-qv ETrap-^^iav y rfjg Eirap'yiag avvo^og Zioikvi<jel, Kard rd 
kv Ntjca/^i wpL<7[xiva, k. r. X. — Cone. ii. 947. 

7 



CONSTANTINOPLE I. 



31 



Canon III. — {Against the claim of the Bishop of 
Rome, as Successor to St. Peter.) 

Let the Bishop of Constantinople have rank, next 
after the Bishop of Rome, for Constantinople is new 
Rome. 

Kaj'wv y'. 

Tov fiivToi KojvffTavTLvovTToXecje eirlffKOTrov tX^iJ^ rd irpeorl^e'ia 
rfjg TifJLijg fXETd rov Trjg 'Fojfxrjg STricrKOTrov, Bid to elvai avTTjv viav 
'FwjiTjv. — Cone. ii. 947. 



Canon VI. — {Against the Intrusion of the Roman 
Bishops and Clergy into the English Dioceses.) 

.... By heretics we mean both those who have 
formerly been declared so by the church, and those 
who have since been anathematized by us ; and, in 
addition to these, those who, while they pretend to 
confess to sound faith, have separated themselves 
and made congregations contrary to our canonical 
bishops .... 

^dvwv g , 

— AipsTiKovg Be Xeyofxev, Tovg te TraXat Trjg eKuXrja-iag aVo- 
K-qpv^BevTag, Kai TOvg fXETd Tavra v(f fjfJiojy dvadefiaTiadivTag' 
TTpog Be TOVTOig kol TOvg TYjV TTiffTiv fXEv Ti]v uyiTj TrpoaTroiovfxivovg 
bfxoXoyELV, d-Koa^iadivTag Be fcai dvTiavvdyovTag Tolg KavoviKolg 
y]fiG)v eTriffKOTToigf k, t. X. — Cone. ii. 950. 



32 



CONSTANTINOPLE I. 



From the Synodical Epistle of the Bishops at 
Constantinople to the Western Bishops 
assembled at Rome. 

(Against the Claim of the Church of Rome to he con- 
sidered the Mother of all Churches,) 

" We acknowledge the most venerable Cyril, most 
beloved of God, to be Bishop of the Church of Jeru- 
salem, which is the mother of all churches." 

.... T^Q ye jir]TpoQ diraauiv tCjv eKKXrjaitov Tfjg ev 'lepocroXv- 
fu^oLQ Tov athf.aLfxwTaTov koX Qeo(pikE(TTaTOv KvpiWov eiriaKOTroy elvai 
yv(i)pii^ofX£v. — Cone. ii. 966. 



EPHESUS. 



33 



in. COUNCIL OF EPHESUS, 
A.D. 438. 

Action 6. — Decree of the Synod concerning 
THE Faith. 

{Against the Creed of Pope Pius.) 

The Holy Synod determined that it should not be 
lawful for any one to set forth, write, or compose 
any other creed than that which was determined by 
the holy Fathers who assembled at Nice in the Holy 
Ghost ; and that if any shall dare to compose any 
other creed, or adduce or present it to those who 
are willing to be converted to the knowledge of the 
truth, either from heathenism or Judaism, or any 
heresy whatsoever ; such persons, if bishops, shall be 
deprived of their episcopal office, if clergy, of the 
clerical, &;c. 

nPAiSjIS t'. "Opoe -y]Q avvo^ov Trepl rfjg Triarrewg. 
.... fjjpiffey 7] ayia avvoZog eripav Trlariv fxrj^evl e^e'ivai 
trpoffcpepeiv, rjyovv avyypdfetv, rj avvridevai Trapd rr)v opLadeliffav 
Trapd rCbv ayicjv Traripijjv rojv ev rrj Niraewv GvveXQovriov avv ay/a> 
Trvevfxari' rovg ^e roXixihvrag fj trvvridivai Triariv eripav Rjyovv 
TrpoKOjjii^eiv, // Trpo<T(j)ipeLv rolg eOiXovaiv eTn(Trpi(l»eiv eig eTriyvujatv 
rfjc dXrjdelag, rj e^ eXXr]vi(THov, rj e^ iovSa'ifffioVf ^ e^ alpicreojg otaar- 
Zr]Trorovv' rovroig, el fxev eiev eTriatcOTroi ^ icXrjpiicoi, dXXorpiovg elvai 
TOVQ STTiffKOTrovg rrjg eTTiffKOTrfjg Kai rovg KXrjpiKovg rov KXrjpoVf 
K. r. X.-— Cone. iii. 689. 

D 



34 



EPHESUS, 



Action 7. — Decree of the Synod, commonly 

CALLED THE ElGHTH CaNON. 

{Against the Usurpations of the Bishop of Rome,) 

Our fellow Bishop Rlieginus, beloved of God, and 
the bishops of the province of Cyprus, who are with 
him, Zeno and Evagrius, beloved of God, have de- 
clared a transaction which innovates against the 
ecclesiastical rules and canons of the holy Fathers, 
and which touches the liberty of all. Wherefore, 
since common disorders require a more effectual 
remedy, as being productive of greater injury, and 
especially since there is no ancient custom alleged 
for the Bishop of Antiocli ordaining in Cyprus, as 

Ilpdyjua Trapa tovq ktCKKr^tnaaTLKovQ QtaaovQ, Kal tovq Kavorag 
tG)V ayitov Trarepwv Kaivorofiovfizvov^ kol Tfjg Travrwv eXevdeplag 
aiTTOiJievov, TrpoariyyeiXev 6 Qto^iKiaraTOQ avveir'KTKOTroQ 'Pr/yti/oe, 
Koi 01 avv avTf 6£0(j>i\i(TTaroL eiTiffKOTroi rrig KvKpiojy eirapyiagi 
Zr)u<jjv Kal Evayptoc. odev STreiSri ra kolvcl Tradr} fisi^opog ^elrai 
rijg dEpaireiag, ojg Kal fxei^ova rrjv (^Kdfiriv (pipovra, koX fxaKiffra el 
fjiride edog dp-^^aiov Tzap-qKoXovQriaev, &utz tov 'E,7riaK07rov rfjg 



EPHESUS. 35 

these pious men, who have had access to the Holy 
Synod, have shown both by books and word of 
mouth, the prelates of the churches in Cyprus shall 
have the right, uninjured and inviolate, according to 
the canons of the sacred Fathers, and the ancient 
customs, themselves to confer orders upon the pious 
bishops ; and the same shall be observed in all other 
dioceses (patriarchates) and provinces whatsoever: 
So that none of the bishops, beloved of God, take 
another province, which has not been formerly and 
from the beginning subject to him. But if any one 
has taken another, and by force has placed it under 
his control, he shall restore it ; that the canons of the 
Fathers be not transgressed, nor the pride of worldly 
power be introduced under the cloak of the priest- 
hood, nor we by degrees come to lose that liberty 

^AvTL0')(ilOy TToXeiOQ EV KvTTplD TTOlElffdai ')(EipOTOV laC, Kada Sid T(OV 

XijSe'XXwv Kal Tujv olkeLojv (p(ovu>v iStda^av ol EvXafjEaraTOi dvSpEg, 
ol rrjv TTpoffocov Trj ayiq. avvoSo) TroL-qadfiEVOL, E^ovat to dvETrrjpia- 
OTOv Ka\ djjiacTTOv ol twv dyiibv EKKXrjcnCjv tGjv fcara tyiv KvTrpov 
7rpoE(TTu>TEQ, KaTa Tovg Kavovag rwv oaliov Tra-ipiov KalTYiv dp-^aiav 
avvrjdELav, EavTU)V Tdg •yEiporovLag twv EvXa^EOTdTUiv EiriaKOTnov 

TTOlOVjJLEVOl. TO CE aVTO Kal ETTL T(j)V oXXijJV SlOlKrjffEOJV Kal TOJV UTTav- 

Ta')(ov ETrapyiMV Trapa(bvXa^Qr](TETaL' CIxtte fx-qSiva tcHv QEOc^iXEtTTa- 
TCJv ETTLffKOTroJV ETTapyjav ETEpav, OVK ovaav dvwdEP Kal dp-^iig 
VTTO Triv avTOv, ijyovv twv Trpo avTov, ^(^Elpa, KaTaXafifodvEiv' a'XX' 
si Kat Tig KaT£Xa(3E, Kal v(p' kavTS ■KE7co'ir]TaL (DiaadfiEvoc, tovtov 
aTToCiSovaif 'iva ^rj TiJiv Trarkpajv ol Kavovsg TrapajjaivojvTai, /j,ricE 
kv upovpyiag 'rrpo<T'^r]fiaTL k^ovalag TV(pog KOfffj-iKrig Traps laovrjTai, 
jur/^e XdQiofXEv tyiv kXsvdEpiav KaTa fiiKpov diroXiffavTEg, rjv 7]/j.~iv 

D 2 



36 



EPHESUS. 



wherewith our Lord Jesus Christ, the deliverer of 
all men, has endowed us by His own blood. It 
seemed good, therefore, to the holy and general 
synod, that the proper rights of each province, which 
have before time from the beginning, by ancient 
custom, belonged to it, be preserved to it pure and 
inviolate. 

e^ojprjffaro tm i^/w alfxaTL 6 Kvpiog rjjjLuiv 'lr)(TOvg Xpttrrog, 6 iravTiov 
dvdpojTTiov eXevdepoJTijQ. "E^o^e toLvvv ry ayia koX ohovfJLepiKrj 
(TVPoEo), aijj^ecrdai eKctary eirap'^^t^ Kadapd Koi d/3/acrra rd avrrj 
irpoffovra EUaia dp^VQ ava>0€V, Kard to Tra'Xat Kparriaav 'idog, 
K. r. X. — Cone. iii. 802. 



CHALCEDON, 



37 



IV. COUNCIL OF CHALCEDON, 
A.D. 45L 

Action 5. — Decree concerning the Faith. 
{Against the Creed of Pope Pius.) 

This is a repetition of the decree of the first 
Council of Ephesus, given above, page 33. 

action 15. 

Canon I. — We have thought it right that those 
canons should be observed which have been set 
forth by the holy Fathers, in every synod, up to this 
time. 

¥i.av(ji)v a . 

Tovg irapd t<j)v ay ttuv Traripcjv fca0' eKaarrriv cvvo^ov d')(jpi tov 
vvv eKTsdivrag Kavovag Kpareiv eZLKaiujffa^ev . — Conc. iv. 755. 

Anct/ra. 

The canons of this council contain nothing relating 
to the object of this work. 

NeoccBsarea. 

Canon I. — {Against the Marriage of Clergy after 
they are in orders,) 

If a presbyter marry, let him be degraded. But 
if he commit fornication or adultery, let him be 
thrust out altogether, and brought to repentance. 

Ka^a>j^ a . 

np£cr/3ur€poc idv yi]\xr\ rr]c, rd^eojg avrov fJ-eTarldeadai' kav 
TTopvEvcrr} f/ ^oi-)(^F.vcrr), Et,o)dei(Tdai avrov riXeov, kol ayeadai avrov 
elg nerdvoiav, — Cone. i. 1479. 



38 



CHALCEDON. 



Gangra. 

Canon IV. — {Against the Decrees of the Second 
Council of Later an.) 

If any one shall contend against a married 
presbyter, that it is not fitting to communicate in 
the oblation when he celebrates the holy offices, 
let him be accursed. 

Et TiQ SiahcplroiTO Trapd TrpEfT(3vTipov yeyafxriKoroQ, Cjq firj XP^" 
pat XeiTOvpyriaarTOQ avrov Trpoa^opdg ixeraXa^lidvELV, dydQefxa 
fcrrw. — Cone. ii. 419. 

Antioch. 

Canon XII. — {Against Appeals to Home.) 
If any presbyter or deacon, being deposed by his 
own bishop, or a bishop being deposed by the synod, 
shall dare to trouble the emperor's ears, it is right 
that he be referred to a greater synod of bishops, 
and set forth before more bishops that which he 
thinks appertains to^ justice, and await their exami- 
nation and judgment. But if, despising these, he 
trouble the emperor, let him be judged unworthy of 
pardon, nor let him have room for defence nor hope 
for future restitution. 

Et Ttg VTTO TOV idiov e-kktkottov KaQaiptQelg 7rpEa(ivTEpog^ r) ^LaKoyog^ 
7] /cat 'EiTritTHOTTog virb avvodov, kvo')(\^aai roXjJirjaeiE rag j^aaiXicjg 
aKodg, Mov ettl fJLEi^oi'a ettktkottcjv avvodov rpETTEffdai, /cat a vofuli^Et 
Bii^aia exEty, Trpocravadipeiv TrXEWcriy kinaKOTroig, /cat ttjv avnop 
k^iraalv te /cat kizUpLfTLv EK^EyeuQai' el ce tovtojv oXtyojpiicrag, 
kpo)(Xyi(TEiEV TM ^aaiXel, /cat tovtov ^Yj^sfxidg avyyvojfirjg d^iovadaif 
E x'^pav dTTvXoyiag f'x^"', jJil^^ cXt/^o dTroKaTaerrdtTEtitg yrporf- 
^off^r.—- Cone. ii. 568. 



CHALCEDON. 



39 



Canon XXII. — {Against the Intrusion of the Roman 
Bishops into the British dioceses,) 

Let not a bishop go into another city or district 
not pertaining to him, to ordain aDj one, or to ap- 
point any presbyters or deacons to places subject to 
another bishop, unless with the consent of the pro- 
per bishop of the district. If any one dare to do 
otherwise, let the ordination be invalid, and himself 
be punished by the synod. 

'Kavhjv Kjj. 

'ETTtcrfcoTTOv fxtj eTTi/SatVfiv dWorptq. iroXei rrj vTrofceifxivr] 
avrS, i^rjhe "^y avrS firj ha(pepov<Tr) ettl -xeipoTovia tlvoq, 

fjirjEe Kadiar^p TTpeajjvrepovg >/ StaKoyovg, eig tottovq sripo) k-mcTKOTrio 
v-n-oKELfxevovQ, el jdi) apa fxera yvw^ir^g rov oikeIov rfjg j^^ujpag eina- 
KOTTov. el ToXfj-ijaeiiv rig tolovto aKvpov tlvai rrji/ '^eLpodeaiaVf 
Kcii avTov ETnTLfiiag vtto rijg (jvvohov Tvy^dvELv. — Cone, ii, 572. 



40 



CHALCEDON, 



Laodiccea, 

Canon lOLl^ —{Against the Invocation of Angels.) 

It does not behove Christians to leave the Church 
of God, and go and invoke angels, and make assem- 
blies : which things are forbidden. If, therefore, 
any one be detected idling in their secret idolatry, 
let him be accursed, because he has forsaken our. 
Lord Jesus Christ, the Son of God, and gone to 
idolatry. 

"Ort ov Zel XpL(TTiavov£ lytcaraXeiTreiv rriv EKicXrjaLay tov Qeov, 
Kal aTTtevai, Kal dyyiXovg ovofxai^eiv, Kal ffvvd^ei^ Tzoitiv' direp 
dTTTjyopevrai. Et rig ovv evpedfj ravrT] rfj KeKpvfxjjLivri eldioXoXa' 
Tpei(} <7\oXd^ujv, ecrroj avdOefxa, on eyKariXnre rov Kvpiov rifxatv 
'Irjaovv XpiffTov, rov viov rovQeov, Kal elZo)XoXarpeia TrpoafjXdev. — 
Cone. i. 1504, 

Canon XLIX. — {Against T^^ansuhstantiation.) 

That it is not right to offer bread in Lent, except 
only on the Sabbath, and Lord's Day, 

"Ort ov Ze~i rfj rearrapaKOffry dprov 7rpofr(f>epeiy, ei fxtf kv aaftj3dr<f 
aal KvpiaKrj fjioi'ov. — Cone, i. 1505, 



CHALCEDOX. 



41 



Canon LIX. 

That it is not right that private psalms, or unca- 
nonical books should be recited in the church, but 
only the canonical books of the New and Old Tes- 
tament. 

Kavwp id'. 

"On ov cet iSiwriKovQ xl^aXfj-ovg Xeyeadai ev rrj eKKKriaicf. ovSe 
dKavdviara (itf^Xia, dXXd fiova rd KctvoviKa rrjg Kaivrjg Kai TraXatdg 
BiaOiiKrjg. — Conc. i. 5007. 

Canon LX. — {Against the Roman Canon of Scripture,) 

These are the books which ought to be read from 
the Old Testament ; 1, Genesis ; 2, Exodus from 
Egypt ; 3, Leviticus ; 4, Numbers ; 5, Deutero- 
nomy ; 6, Joshua ; 7, Judges and Ruth ; 8, Esther ; 
9, Kings, first and second; 10, Kings, third and 
fourth; 11, Chronicles, first and second; 12, Ezra, 
first and second*; 13, the Book of Psalms, 150; 
14, Proverbs of Solomon; 15, Ecclesiastes ; 16, 
Song of Solomon; 17, Job; 18, Twelve Prophets; 
19, Isaiah ; 20, Jeremiah, [and Baruch, Lamentations, 
and Epistles 21, Ezekiel ; 22, Daniel. 

"Ocra ^£7 I3l(jXlu dvayivojcxKeadai riig iraXaidg ciad{]KT]c. a. Te- 
pecriQ KOfffiov. /3'. "EL,oBog et, AlyvTrrov. y . AeviriKoy. S'. 'Apid/xot. 
£. Aevrepovofiiov. <r'. 'Irifjovg Nauiy. C ' Kptrct/. Vovd. rj . 'EaOrjp. 
6'. BaffiXeiCjy, a, i. BaaiXeiojv, y' , c. la. TiapaXeiTrdjueia, a, /3'. 
1/3'. 'Edcpag, a, /3'. ly'. /3//3Xoc '^''aX^wv, pv' . t3'. n.apoifJ.iai 2oXo- 
fjLibvTog. IE . 'EKKXr](7ui(m)g, f^'.' Aafxa dafxcinoy. ti^'.'IcojS. u/. Aoj" 
ceKci '7rpo(l)rjTai. id . 'H<raiac. i^'. 'lepefdiag Kai Bapou)(, QpijyoL Kni 
iTriaroXai. Ka . 'lei:^e^:u]X. Kfj' . Aaru]X. — Conc. i. 5007. 

* I. e. Esira and Neliemiah. 



42 



CHALCEDON. 



Chalcedon resumed. 
Canon IX. — {Against the Roman Supremacy.) 

If one clergyman have a matter against another, 
let him not leave his own bishop and go to the 
secular courts ; but first let him lay open the cause 
before his own bishop ; or else, with the consent of 
the same bishop, before those who shall be chosen 
by both parties. But, if any one shall do contrary 
to this, let him be subjected to canonical censure. 
If any clergyman have a matter against his own 
bishop, or against another, let it be judged by the 
synod of the province. But if a bishop or clergy- 
man have a dispute with the Metropolitan of the 
province, let him have access either to the Exarch of 
the Diocese, or to the throne of the Imperial Con- 
stantinople, and let it be there judged. 

El TLQ Kk-qpLKoQ TTpoQ KkrjpiKOV TTpayfiQ. e')(pL, fxi) KaraXtfjLTravsTOJ top 
ohe'iov eiriffKOTTOv, kcxi Itti KotrfxiKa hiKaariipia KaTaTp£\iTO)' aWa 
irpoTepov Triv viroQeaiv yvjivai^ETh) Trapa tm i^lo) eirtcrKOTrM, Tj yoiii' 
yvojfjLT) avTOv tov STTiaKOTrov, Trap' olc, av to. dfi^OTtpa fJiipr} /BovXtrai, 
TO. Trjg ^iicriQ orvyKpoTeiadu). Ei tlq Trapa ravra Troirjffei, kuvovl- 
K0I.Q VTTOKeiadoj eTTLTifxtoiQ. Ef Kai KXrjpiKog £}(0i Trpayjua Trpog tov 
'ihov eizLdKoirov, rj Trpoc (.Tepov, Trapa tt] avvoEu) TfjQ kurap'^i.ac, diKa- 
i^iadd). Et ^£ Trpoc tov Trjg avTrjg £Trapx«'ac ixr\Tpo7ro\iTr}v e-jriaKO- 
TTog rj KXrfpiKog dfX(l>La(iriT(ii^h fc.ctraXa/z/3avfVw r) tov e^ap-ypv Trjg 
^loiKYjffeiog, rj tov Tijc j3aaiXevovcrt]g KiovdTavTLvuTroXeojg dpovov, nal 
£7r' avr^) ^iKu(^i(rdit). — -Cone. iv. 759. 



CHALCEDON. 



43 



Canon XXVIII. — {Against the Roman Grounds for 
Ecclesiastical Precedency.) 

We, every where following the decrees of the holy 
Fathers, and acknowledging the canon which has 
been just read of the 150 bishops most dear to God, 
do also ourselves decree and vote the same things 
concerning the precedency of the most Holy Church 
of Constantinople, New Rome; for the Fathers, with 
reason, gave precedency to the throne of Old Rome, 
because it was the imperial city : and the 150 
bishops beloved of God, moved by the same consi- 
deration, awarded equal precedency to the most 
holy throne of New Rome, reasonably judging that a 

na^ra^ou TOtq tCjv dyiujp Trarepojv opoiQ ETTOfievoi, koi tov dpTiujQ 
dv ay v(i)(xdivT a Kavova tmv pv , dEocptXecrrdrojp ETriaKOTrijJv yvojpi^ov- 
rec, TO. avrd Kair]fielg opl^ofxev /cat \pr)(pLi^vfAeda Tvepl rwv 7rp€(7(3ei(s)}/ 
rfjg ayKordrrjg sKicXrjfflag K.(i)vcrTavTii^ov7r6X£(og, viag 'Pwfirjg' /cat 
yap dp6v(o rrjc 7rpecr(3vTipag 'Fwfjirjg, ^la to ^aaiXevtLV r^v ttoXiv 
EKSLVjjv, 01 TTaripEg EiKoruyg a7ro^£^a>/ca(7t rd Trpfor/Se/a. /cat rw avT(3 
ff/coTTW KLvovfievot ol pv' , dE0(piXEaTaT0L ETTLffKOTTOt.^ zd "i(Ta TTpec/Jeta 
dTTEVEifxay rw rfjc viag ^V6)jxr]g ayiwrarw Qp6v(p^ EvX6y(i)g KpivavTEc, 



44 



CHALCEDON. 



city which is honoured with the government and 
senate, should enjoy equal rank with the ancient 
Queen Rome ; and, like her, be magnified in ecclesi- 
astical matters, having the second place after her : but 
so that the Metropolitans alone of the Pontic, Asiatic, 
and Thracian dioceses, and also the bishops among 
the barbarians in the said dioceses, should be ordained 
by the aforesaid most holy throne of the Holy Church 
of Constantinople ; to wit, that each Metropolitan 
of the said dioceses, with the bishops of the pro- 
vince, should ordain the bishops of the province, as 
it is stated in the divine canons ; but that the Me- 
tropolitans of the said dioceses, as has been said, be 
ordained by the Archbishop of Constantinople, where 
there has been an agreement in the election, accord- 
ing to custom, and a report been made to him. 

r^v (3a(ri\£ia h'ai o-vy/cXZ/rw rifirjOeiaay ttoXiv kciI tu)V icwv aVo- 
Xavovaav irpeaf^eiojv rfj irpEa^vripa jjaaiXih 'Pw^t;, Kai tv toIq 
EKicK-qaiaaTLKoiQ, Cjq eKeirr)y, fxeyaXvvEadai Trpay/zao-i, ^evrepav 
fiET kKtivqv vnapyovaav, Kai Cogte roi/g rfjg UoPTiKrjQ, Kal Trjg 
^AaLavrjgf Koi Tr}g QpaKiKfjg ^lOiKrjffeiog jjirjTpOTroXirag fxovovg, etl Se 
Kal Tovg Ev Tolg j3apj3apLKo7g ETTiffKuirovg tCjv 7rpoELpr]fLEvo)v Cioixri- 
(TEOjy ^(^tipoToyElfjdai drto rov TrpoEiprjjJEVOv ay tiordr or) Oporov Trjg 
Kara Ys^iovaravTivovTroXiv dytiordrrig EKKXrjaiag. SrjXa^ij EKaarov 
^rjrpo-KoXirov tCjv TrpoEip-qfiEPcop ^toiKrjaEMV, fXETo. rCov rfjg ETtapyiag 
ETTKTKOTTijJv, ■^EipOTOvovvTog TOvg rfjg Eirapxiag ETnaKoirovg, Kadibg 
Tolg dEioig KavuffL ^LrjyopEvrat' ■^EipoTOVEHardai Se, KaOojg E'lprjrai 
rove ni)TpoTroX'iT ag rCjv TrpoEiprjjjLEvwy hioiKriffEwv ivapd rov Kwv- 
aravTLvoTToXEhyg dpyieinaKOTrov ^ \pr)(pi(Tfidr(i)v avfKpwvwi^, Kard to 
edog, yEvofxiyiov, Kal ett avrov dva(f)EpoiiEvo)y. — Cone. iv. 770. 



CONSTANTINOPLE II., III. 



45 



V. Council of Constantinople, II. 
A.D. 553. 

Contains nothing relating to the present purpose. 

VI. Council of Constantinople, III. 
A.D. 680. 

From the 13th Action. — {Against Papal Infalli- 

bility,) 

.... In addition to these we acknowledge also 
Honorius, who was formerly Pope of Old Rome, 
to be among those cast out of the Holy Church of 
God, and anathematized, because we find, from his 
letters to Sergius, that he altogether followed his 
opinions and confirmed his impious dogmas. 

. . . UpoQ TOVTOiQ he (TVveK(3Xr)dfjvai Ik rrjg ayiag rov Qeov 
EKKXrjffiag Koi (TwavaQejiaTiaQrivaL (jvveiho^ev Koi 'Ovajpiop rov 
yevofxevov TraTrav rr/e TrpeajSvripag 'Foj^rjg, ciix to evprfKEvai fjixaQ 
hiCL T(ov yevofi£v(i)v Trap' avrov ypafifiarojy Trpog liipyiov Kara. 

puiffayra hoy^ara, — Cone. vi. 943. 



46 



CONSTANTINOPLE, III. 



From the 14th Action. — {A Pope's Writings 
ordered to be burnt.) 

The Holy Synod said, let the devout deacon George, 
the keeper of the records of this great and holy 
church, bring here before us the books which he men- 
tioned, and other papers relating to the present doctri- 
nal disturbance, that, when we have examined them, 
if we find them contrary to orthodoxy, we may order 
them to be destroyed in a fitting manner. And let 
the same George deliver the Latin Epistle of Hono- 
rius, formerly Pope of Rome, which he said he had 
just found and has in his possession, together with 
the interpretation of it ; to be read, in order that 
we may have knowledge of these things. And this 
Latin Epistle of Honorius was produced .... 

*H ay/a crvvo^og e'lTrev' ovaTrep k'^r^ce Tewpyiog 6 deoffeftiaraTog 
^iciKovog Koi ')(apTO(j)v\a^ rrjg evravda ay Mrarrjg fxeyaXrjg eKicXriffiag 
Xi[3ek\ovg, Kal erepa 'yapria elg rijv Trapovaav ^oyjiariKriv (pepo^eva 
Kivr](TLv, eig fxeaov ayaye'rw, irpog ro ravra hiaffKe-JTrojievovg f]fxdgy 
el evavria rrjc opdo^o^iag evpwfxev, rw dpfio^io) VTrofiXYfdfjvai dcpav- 
1(711(0 e7nrpe\paL. fjv ^e e-rrl rov Tzapovrog evprjiciog eiTre fxerd yeipag 
exeiv 6 aiirog deo(re(3effrarog yaprocpvXai, TeojpyLog, 'FajfiaiKrlv 
'Ovojpiov yevojJLevov TraVa 'Fojfirjg einaroX^v jierd rrig avrfjg epfxr)- 
veiag eTTi^orit) rrpog dvdyvu)(7iv, irpog ro rrfv rovriov Xa/^eiv 
rjfxdg e'ldrjfTtv. Kat irpoeKojxicrQr] fj rotavrrj 'Pw/^aVfc;) 'Oviopiov em- 
(TroXrj , . . . 



CONSTANTINOPLE, III. 



47 



The Holy Synod exclaimed, after having examined 
the books and papers and other compositions pre- 
sented to us by George .... We find that they all 
relate to one and the same impiety ; and we direct 
that they be immediately burned, as profane and 
hurtful to the souls of men. And they were 
burned. 

'H ayia avvo^og e'nre' rwy TTfjOKOfj-iffdivrtoy rifxiv irapa Tewpyiov 
. . . . . Xil3eX\(jJv T£ icat ■)(a.pTu)v, /cat eripujy avPTuyndroJv tyiv 
e"i^r](nv XafjovTeg tyv(i)fxev eig fjiiav kol tyiv avrrjv affijSeiciv (pepEO- 
dai. Kal (TVVEL^ojxev ravra l3£jjr]Xa Kat yhvyoc^Qopa Trapa^prjfxa 
■jrpog riXELOv a(j)avi<Tfx6y irvpl Trapa^odrjyai. Kal £Kavdr]aav. — Cone, 
vi. 967—971. 



From the 1 7th Action. — {A Pope anathema- 
tized.) 

.... They all exclaimed . . . anathema to the 
heretic Honorius ! 

..... £'^Efi6r](jav TrdvrEg .... 'Ovwptw aipEriKw dj/a0£jua, 
K. r. X.— Cone. vi. 1010. 



NOTES TO THE CANONS. 



NICE. 

Canon 4, page 26. 

The necessity for the Bishop of Rome's confirmation of the 
appointment had not yet entered the imagination of the Bishops 
of the Catholic church. 

Canon 6, page 27. 

There is nothing here to favour the claim of the Bishop of 
Rome to ecclesiastical jurisdiction in the British Islands, unless 
it can be shown that he exercised it prior to the Council of Nice. 
But it is admitted by learned members of the Roman Commu- 
nion, that, at that time, his jurisdiction extended no further than 
the lower part of Italy, and the islands of Sicily, Corsica, and 
Sardinia. See Bingham's Ecclesiastical Antiquities, and the 
authorities there cited, book ix. chap. i. § 9, 10, 11, 12. And 
even if the exemption of the rest of Europe from his jurisdiction 
could not be proved, the freedom of the British churches is placed 
beyond all question, not only by the answers of the British 
bishops to St. Augustine, that they owed no submission to the 
Bishop of Rome : but by the conduct of St. Augustine and the 
other Anglo-Saxon bishops of Roman extraction, who, in a man- 
ner, excommunicated the British bishops, for their independence, 
and for the difference of their customs. At the Council of 
Chalcedon, (See Labbe and Cossart, iv. 811), an attempt was 



NOTES TO THE CANONS ! NICE CONSTANTINOPLE. 49 



made on the part of the representative of the Bishop of Rome to 
substitute a spurious edition of this canon, beginning thus, — 
" The Church of Rome always had the primacy," &c. But the at- 
tempt was defeated at the time by a copy of the canon belonging 
to the Archdeacon of Constantinople ; and none of the Greek 
codes countenanced it ; so that it has been universally rejected. 
Even if the reading had been genuine, it would have implied no 
more than a primacy of rank, which was never denied to the 
See of the chief city of the Roman Empire. 

In the very ancient manuscript collection of the canons be- 
longing to Justel, this disputed canon stands thus, and plainly 
points out the extent of the Roman jurisdiction, and the equality 
of authority which all other Metropolitans at that time enjoyed 
with him. 

De primatu Ecclesice RornarKS, vel aliarum civiiatum Episcopis. 

Antiqui moris est ut urhis Rom^e Episcopus habeat principa- 
turn, ut suhurb'icaria locu et omnem provinciam sua sollicitiidine 
guhernet; quae vero apud ^gyptum sunt, Alexandriae Episcopus 
omnium habeat sollicitudinem : similiter autem et circa Antio- 
chum : et in cceteris provinciis privilegia propria serventur Metro- 
politanis Ecclesiis,'' &c. — Bibl. Jur. Can. vet., Paris, 1661, vol. i. 
p. 284. 

History, page 29. 

Compare the wise resolution of the Nicene bishops, with the 
3rd and 21st canons of the first Lateran ; and the 6th and 7th 
of the 2nd Lateran. 

CONSTANTINOPLE. 

Canon 2, page SO. 

It is difficult to conceive how any laws or canons could more 
precisely and peremptorily have provided beforehand against the 
usurpations which afterwards were practised by the Bishop of 
Rome. Let any one, after reading these decisions of the Catholic 
Church, turn to the Roman Council of Lateran, or to the Oath of 

E 



50 NOTES TO THE CANONS ! CONSTANTINOPLE. 



Obedience to Rome, required to be taken by all bishops and 
metropolitans, as given above ; and then judge how openly and 
manifestly the Roman Church has departed from the Catholic 
rules. 

Canon 3, page 31. 

Here we may see how little ground in antiquity and authority 
the Bishop of Rome can find for his claim to universal supremacy 
by Divine appointment, as the successor of Peter. It was to him, 
as Bishop of the seat of government, that the Fathers of the Catho- 
lic Church allowed, not authority, but rank. When Rome ceased 
to be the seat of the government of the world, even the honour 
allowed by the early church fell, as of right, to the ground. Still, 
if the Bishop of that See will content himself with asking, out of 
respect to antiquity, that the same precedence should be allowed 
to him, as was of old, there can b'e little doubt, that that request 
would be readily granted by the Bishops of the rest of Christen- 
dom. 

Canon 6, page 31. 

By this canon the adherents to the Bishop of Rome in the 
British dioceses, " who have separated themselves " from the 
British churches "and made congregation contrary to our cano- 
nical bishops," would stand condemned, not of schism only but 
of heresy, even if they had kept the Catholic faith pure and 
inviolate. How much more then when they have corrupted that 
faith with their new and unauthorized additions! 

Synodical Epistle, page 32. 

As Theodoret (Hist. v. c. 9), and Labbe and Cossart (ii. 960), 
insert this letter among the acts of the second General Council, 
and modern writers (Bishop Taylor and others) refer to it as such, 
I have thought it right to give it a place here. But in point of fact 
it is not, strictly speaking, the act of the same council : but of 
most of them, (ol 7rXe~iffT0i tovtmv, Theodoret. v, c. 8.) who re- 



NOTES TO THE CANONS : EPHESUS CHALCEDON. 5 1 



assembled at Constantinople the year following that in which the 
General Council was held. 

But, be this as it may, it is a testimony of an important assembly 
of Christian bishops to the falsehood of an assertion, an assent 
to which is deemed necessary to salvation, and made a term of 
communion by the Church of Rome. 



EPHESUS. 

Action 6, PAGE 33. 
It is clear from this, that in requiring assent to the Creed of 
Pope Pius (see Form for receiving a convert, above), as a term 
of communion, the Church of Rome is schismatically opposing 
itself to a decree of the Catholic Church. 

Action 7, PAGE 35. 

This is conclusive evidence against the Roman usurpations in 
Britain ; seeing that, at the time this council was held, the 
churches here were, as they had ever been, wholly independent 
of the Roman jurisdiction ; owning no superior under God but 
their own Metropolitan. All the power that the Bishop of 
Rome afterwards, by slow degrees, acquired here, was in direct 
violation of this decree of the Catholic Church. It is in con- 
tinued schismatical violation of the Catholic rules that he con- 
tinues to send Bishops into the British isles. 



CHALCEDON. 

Canon 1, page 37. 
By this canon the sanction and authority of a General Council 
is given to the twenty-five canons of Ancyra, a.d. 315 ; the 
fourteen canons of Neocaesarea, held about the same time ; the 
twenty canons of Gangra, a.d. 340; the twenty-five canons of 

E 2 



52 NOTES TO THE CANONS : CHALCEDON — NeoccBsavea. 

Antioch, a.d. 341 ; and the fifty-nine canons of Laodicaea, 
A.D. 367 : which, being added to the twenty canons of the Great 
Nicene Council, formed the beginning of that code, called by 
Justellus the Code of the Universal Church, to which the decrees 
of the General Councils of Constantinople, Ephesus, and Chal- 
cedon, were afterwards added. This body of canon-law was 
confirmed by the civil authority of the Roman empire under the 
Emperor Justinian, who ordered that " the canons edited or con- 
Jir^ned by the four general councils, should have the force of law." 
This code is referred to by the Fathers in their councils, as 
appears in the 4th Action, where the 5th of Antioch is cited 
verbatim (Labbe and Cossart, iv. 527) ; and in the 11th Action, 
where the 16th and I7th canons of Antioch are cited at length 
(ibid. ibid. 691), as the 95th and 96th, which, if the number of 
canons of the councils above-named, be added together, they will 
be found to be. 

Neoccesarea. 
Canon 1, page 37. 

There is no doubt that the rule (article 32), and custom of the 
Church of England, which permits, not only Presbyters but 
Bishops also, to marry after they are ordained or consecrated, is a 
relaxation and departure from the general custom of the Primi- 
tive Church, and contrary to this canon. But as the Church of 
England has never made an assent to the sacred canons a term 
of communion, this argues no inconsistency in h^r, and as she is 
content to assert her own liberty, without censuring or excommu- 
nicating those churches which are content to waive it in this point, 
she is guilty of no schism, nor breach of charity. The simple 
question is, whether the power, for edification and not for destruc- 
tion, which the Lord has given (2 Cor. x. 8.) to the apostles of 
the Church, to set in order the things that are wanting (Tit. i. 5.), 
does not warrant the spiritual rulers of any integral portion of the 
Church of Christ, provincial or national, in dispensing with a 
rule of discipline, which, though ancient and general ; 

1. Was not universally and from the beginning; for, in the 



NOTES TO THE CANONS : CHALCEDON — Gangra. 53 



collection of canons made at different timesand places prior to the 
conversion of Constantine, and known by the name apostolical, we 
have one to this effect, — " If any bishop, priest, or deacon, or any 
of the sacerdotal list, abstain from marriage and flesh, and wine, not 
for mortification but out of abhorrence, as having forgotten that all 
things are very good, and that God made man male and female ; 
blasphemously reproaching God's workmanship, let him amend, 
or else be deposed, and cast out of the Church ; and so also a 
layman." — (Ante-Nicene Code, 51.) 

2, Which has no sanction from the Scriptures of the New Tes- 
tament, where marriage is said to be honourable in all (Heb. xiii. 
4.) ; but rather savours of heresies therein condemned (1 Tim. 
iv. 3.); 3, which is an abridgment of Christian liberty ; 4, which 
is contrary to the former dispensation ; 5, and which in practice has 
been found inexpedient, and injurious to the morals both of clergy 
and people. The Church of Rome, of all others, can least find fault 
with the exercise of liberty on this point ; for she has expressly 
asserted the authority of the Church to dispense with the restric- 
tions in marriage, which have been appointed even by God Him- 
self, (Council of Trent, session 24, of Matrimony. .Canon 3.) 
and has pronounced anathema upon all who shall gainsay that 
authority. Much more then, in all reason, may the Church of 
England, without blame, assert her authority to dispense with a 
human regulation, which is rather against than according to, the 
Word of God ; and the hardship and inconvenience of enforcing 
which are undeniably very great. Observe, there is nothing in 
this canon tending to separate Presbyters or others from the wives 
which they had previously to being ordained. But of that more 
hereafter. 

Gangra. 
Canon 4, page 38. 

This canon is diametrically opposed to the 7th of the second 
Lateran, where it is decreed, " We command that no one hear 
the masses of those whom he may know to be married." The Ro- 
man writers (Labbe and Cossart, ii. 430,) endeavour to evade the 



54 NOTES TO THE CANONS : CHALCEDON Afltiock. 



force of this canon, by alleging that by a married Presbyter ye- 
yajdrfKibg^ is meant not one who has a wife, but one who has ever 
had one. But, 1st, the violence done to the Greek by this has 
been clearly exposed by the learned Beveridge (Pand. ii. 184,), 
who cites St. Paul's advice " now to the married I command, let 
not the wife depart from her husband," &c., in which it is clear 
that the apostle is speaking of those then in a state of marriage, 
not who had been : the Greek here is the same as that in the 
canon yeyafxrjKocrt. 2ndly. It is to be observed, that the Eusta- 
thians, against whom the Council of Gangra was assembled, ob- 
jected not to a Presbyter who had had a wife, but to one continuing 
to have one, to whom he had been married when a layman, as is 
plain from the passage of Socrates's History, lipeal^vrepov yvvaiKa 
e^ovTOQ, fjy vofiM XaiKog Cjv riydytro, rrjv EvXoytav koX t^v KOtvmdav 
h)Q fxv<7og tKKXiveiv eiceXevSj (ii. c. 43.) " He commanded them to 
avoid, as wickedness, the blessing and communion of a Presbyter 
retaining the wife whom he had lawfully married while a layman." 
It is clear, therefore, and beyond dispute, that this canon sanctions 
clergymen retaining their wives, and anathematizes those who 
gainsay it. It is clear that all who in the Church of Rome assent 
to the seventh canon of the second Lateran Council, are anathema- 
tized by this canon, which has been confirmed by the authority of 
a general council, which is acknowledged as such by the whole 
Catholic Clmrch. In allowing clergymen to retain their wives, 
this canon did no more than had been done in the very earliest 
ages of the Church ; for, we find in the Ante-Nicene Code, of which 
mention has been already made, the following (6th) canon, — " Let 
not a Bishop, Presbyter, or Deacon, put away his wife, under pre- 
tence of religion ; if he do, let him be suspended from commu- 
nion, and deposed if he persist :" and the conduct of the first 
Nicene Council upon this point we have already seen. 

Antioch. 
Canon 12, page 38. 
This canon is chiefly of value, because, when compared with 
the doubtful canons of Sardica, it proves that those canons, if 



NOTES TO THE CANONS: CHALCEDON LciodicCBa. 55 



genuine, conferred no more power upon the Bishop of Rome than 
seems here to be admitted to be in the emperor, namely, that of 
directing a cause to be reheard by a larger council. This power 
which is here implied, is expressly asserted in the African Code, 
canon 104, which is the 19th of the Synod of Mileni, in Numi- 
dia, A.D. 416, and is as follows: "If any one shall ask of the 
emperor to have his cause heard by the public judges, he shall be 
deprived of his honour (bishopric) ; but if he ask of the em- 
peror for the judgment of bishops, this shall be no hindrance 
to him." — (Labbe and Cossart, ii. 1542.) But, note, that by 
the 15 th canon of Antioch, no appeal at all can be had if the 
provincial bishops are unanimous. 



Canon 22, page 39. 

This is one of the numerous canons to be found in the ancient 
Codes, by which the ministrations of the foreign bishops, in com- 
munion with Rome, in the English dioceses, are proved to be 
schismatical and invalid. 

Laodiccea, 
Canon 35, page 40. 

This plain testimony of the Fathers of the Primitive Church 
against the invocation and worshipping of angels, which is de- 
nounced as idolatry, is not to be set aside by all the ingenuity of 
the Roman writers. (See their attempts, Labbe and Cossart. i. 
1526.) The subtle distinctions of Latria, Dulia, and the rest, 
had not entered the imagination of Theodoret when he cited this 
canon as condemning the worshipping of angels, avvolog ev Aao- 
diKeiq. rrjg ^pvyiag vofxa) kekojXvke to toIq dyyeXoig 7rpocrfu>(£t70at. 
(Comm. Coloss. ii. 18.) : nor into that of Origen, who expressly 
says, that men ought not to worship or adore the angels, for that 
all prayer and supplication, and intercession and thanksgiving, 
should be made to God alone (Contra Celsum v. § 4.), and that 
right reason forbids the invocation of them (ibid. ibid. § 5.). 



56 NOTES TO THE CANONS : CHALCEDON — LaodiccBa. 



Canon 49, page 40. 

I would simply ask whether, if the Roman doctrine of Tran- 
substantiation and of the Mass had now obtained, any impartial 
person can suppose that the sacrifice of the holy eucharist, would 
have been spoken of as it is here. 

Canon 60, page 41. 

As the Churches of Rome and England are agreed as to the 
books of the New Testament, there is no need to add the list fur- 
nished by this, which is the same as that acknowledged by both 
churches, except that, like most other lists of this date, it omits 
Revelations. The words ^^andBaruch, Lamentations and Epistles,'' 
are printed in the text in Italics, because it is doubtful whether they 
ought to be retained. The copy of the canons used by Aristenus 
has them not (see Beveridge's Pandect, i. 481.) ; nor that used by 
Isidore Mercator (see Labbe and Cossart, i. 1521). It is to be 
observed, that many copies of these canons omit this list alto- 
gether. As that of Dionysius Exiguus (Labbe and Cossart, i. 
1515.); of John of Antioch (Bibl. Jur. Can. Paris, 1661. ii. 
600); and the Epitome of Symeon (ibid. 731.). It is only of 
weight to show that, in the opinion of the council (if it be ad- 
mitted to be genuine), or, at any rate, in that of the interpolator, 
none of the books which the Romans have added to the Jewish 
canon of the Old Testament were admitted to be canonical ; 
with the slight exception (if it be admitted to be an exception) 
of the Book of Baruch, 



CHALCEDON resumed. 
Canon 9, page 42. 

This is a very remarkable canon, its genuineness is admitted 
by all ; it was passed in the presence and with the approbation of 
the Roman legates ; nor did the Bishop of Rome offer any ob- 
jection to it, when it was reported to him. As by Exarch of a 



NOTES TO THE CANONS CHALCEDON, 



57 



Province is to be understood the Metropolitan, so by Exarch of 
the Diocese, by which term the ancients designated a patriarchate, 
is to be understood the Patriarch, and so (as Beveridge points 
out) Justinian understood the regulation which he re-ordained 
(Novel. 123. c. 22.), directing that the most blessed Patriarch 
should judge the cause brought by a Bishop or clergyman against 
a Metropolitan : so Alexius Aristenus interprets it ; and the 
ancient Latin version in Justel's edition, and that of Dionysius 
Exiguus, appear to have understood it in the same way : pri- 
mam sedem, et primatem dioceseos being the terms in which they 
express it. Balsamon and Zonaras in like manner understood it 
of the chief ecclesiastical officer in each patriarchate. That by the 
throne of the Imperial Constantinople" is to be understood the 
Patriarch of that See, is admitted by all. And the undeniable 
meaning of the canon is, that from the decision of a Metropolitan 
and his synod, an appeal lay to the Patriarch of the Patriarchate 
in which the province was situated, or, if the parties preferred it, 
directly to the See of Constantinople ; which is thus (apparently) 
by the authority of a general council, vested witii greater 
pre-eminence than any other bishopric has ever received from 
the same source. Rome had claimed, as we have before seen, 
the same pre-eminence on the strength of the pretended canon 
of Sardica, but the claim was indignantly rejected by the African 
bishops, who denied the existence of any such regulation. The 
Roman T\Titers make desperate plunges to get out of this diffi- 
culty (See Labbe and Cossart, iv. 996.) : asserting that by 
Exarch of the Diocese, must be understood the Prince of Christ- 
endom, i. e., as they say the Bishop of Rome : a monstrous, ab- 
surd, and groundless interpretation, destitute of all countenance 
whatever. But even were it so, it is certain he is placed by this 
canon, but on a par with the Patriarch of Constantinople ; it 
being for the choice of the appealing party to take the appeal 
either to Rome or Constantinople. I must honestly confess that 
I suspect that the canon does not mean what it appears to 
mean on the face of it : knowing the arrogant pretensions 



58 



NOTES TO THE CANONS : CHALCEDON. 



of Rome, even at that time, it seems to me unreasonable to 
suppose that the canon could have passed without the angry- 
remonstrance of the Roman legates, and the still more stre- 
nuous opposition of the Bishop of Rome afterwards. I would 
therefore hazard the conjecture that it had a local and not a 
general meaning ; having reference to the Patriarchates of 
Heraclea, Csesarea and Ephesus, which were merged in that of 
Constantinople, though the chief officers in them still retained a 
precedency of rank ; and that it had no reference to the Patriar- 
chates of Rome, Alexandria, Antioch, or Jerusalem, or any other 
districts but those above-named. Even admitting this, the total 
silence as to any appeal to Rome, is conclusive evidence of the 
usurping character of the Bishop of Rome's claim to any autho- 
rity in the East. I have ventured to differ with Johnson (Vade 
Mecum), in the translation of the last words of the canon, eir' 
avTM ZitcalieaQu) : which he renders, " let it be tried hy him." He 
has countenance for his, from the decree of Justinian above-cited ; 
but no where else. The version of Gentianus Hervetus, used by 
Routh in his " Opuscula," gives it apud ipsum ; which, I suppose, 
is before and not hy him. Dionysius Exiguus, Isidore Mercator, 
and the very ancient version in Justel, render it there : " apud 
ipsam," Dion. Exiguus; ibi," Isidore Merca. ; " ibi.'' Prisca. 
Canon. Edit. It would, I conceive, have been perfectly new and 
unheard of in the Christian Church, that a single bishop, of any 
See in the world, should overrule the decision of a provincial 
synod. The only tribunal capable of doing this, which the 
Church had hitherto recognized, was " a greater synod of 
bishops" (Antioch, Cone. 12.), the same as " the greater synod of 
the bishops of the diocese" (patriarchate), (Constantinople. Cone. 
6.) : and the claim which, on the strength of the pretended Sar- 
dican canons, the Bishop of Rome had put forth, was not that he 
should decide a cause, but merely order it to be reheard (Sardic. 
Can. 6.) by other bishops ; the same power, which, as we have 
seen, the African Councils allowed to rest with the emperor ; and 
which the Church of England concedes to the king : and is, after 



NOTES TO THE CANONS I CHALCEDON. 



59 



all, a matter of very trifling importance. All I conceive the canon 
to mean is, to give the Bishop of Constantinople, throughout the 
wliole of his patriarchate, an equal power with the Bishops of 
Heraclea, Ephesus, and Caesarea, (churches of patriarchal rank,) of 
ordering causes to be reheard. There is, I think, one innovation 
upon primitive practice in this canon ; I mean where it allows a 
bishop, instead of hearing a cause himself, to depute it to re- 
ferees agreed to by both the parties. 

Canon 18, page 44. 

This canon, though made on the same day, and in the same 
place as all the foregoing twenty-seven, was not made under the 
same circumstances. It appears, that after the first twenty-seven 
had been passed and signed, the representatives of the Bishop of 
Rome left the assembly ; when the bishops who remained behind, 
including the Patriarchs of Constantinople, Antioch, Jerusalem, 
Heraclea, and upwards of twenty Metropolitans, passed and 
signed this and two others. On the next day, the Roman legates 
appealed to the lay judges, whom the emperor had appointed 
Moderators of the Council, alleging *' that the canon was passed 
by fraud, and the signatures obtained by violence." The bishops 
who had signed it, individually and collectively declared, that 
they had signed it willingly and of their own free accord ; especially 
the Bishops of the Pontic and Asiatic Patriarchates, whose pri- 
vileges- seemed mostly affected: and one of them, Eusebius, 
Bishop of Dorilaeum, declared that he had read this canon at 
Rome to the Pope, in the presence of some of the clergy of 
Constantinople, and that he had accepted it. The Roman legates 
persisting in their opposition, it was again put to the vote, and 
carried by the assent of the whole council, with the exception of 
the two Roman Bishops. When the matter was reported to the 
Bishop of Rome, he also refused his consent. The ground 
alleged by him was simply and solely that it interfered, as he 
pretended, with the decrees of Nice, respecting the privileges of 
Alexandria : an allegation without warrant, as any one will see 

7 



60 NOTES TO THE CANONS : CHALCEDON. 



by referring to the canon (6th) of Nice, relating to the matter ; 
and, be it how it will, this arrangement of precedency was con- 
firmed afterwards by the Council of Lateran with the full consent 
of the Pope ; as we have before shown in the notes to the Council 
of Constantinople. However, because of the objection of the 
Roman legates at the time, and the subsequent rejection by the 
Bishop of Rome, the Roman writers distinguish between this 
canon and the preceding ; and while they ascribe to the former 
the authority of a general council, deny that authority to this 
and the two following, though passed with the full consent of 
the whole council, with the exception of the two Roman legates. 
Happily their objection is a matter of very little importance, 
nay, it has been so far of use, that the two acts of the council, 
and the accusations of their writers as to the manner in which 
the canon was passed, have put it entirely out of their power to 
throw doubt upon the authenticity of the canon. Be it general, 
or be it provincial, yet this is beyond denial, that we have, so late 
as the middle of the fifth century, the concurrent testimony of the 
largest assembly of bishops ever collected together, that the claim 
for the precedency of the See of Rome in the Christian Church, 
does not rest on the vain pretence of the Bishop of that See being 
the chief or sole successor of St. Peter ; but simply and solely on 
this, namely that the city of his bishopric had been the seat of 
the civil government. 

This canon is of importance also as tending to throw light 
upon the 9th ; supporting, as it seems to me, the conjecture 
which I there hazarded, that that canon was a local one affecting 
only the old patriarchates of Caesarea, Ephesus, and Heraclea 
(here called the Pontic, Asiatic, andThracian dioceses, or patriar- 
chates), and not the Christian Church generally. It also removes 
a difficulty which had occurred to Beveridge (Pandect, ii. 115). 
For Zonaras and Balsamon, in their notes to the 9th canon, had 
rendered 'l^apxov ^LOLKijffeojQ, not the patriarch, but the Metropo- 
litan of the diocese ; an unusual phrase, against which Beveridge 
takes exception {nimirum ac si Metropoliia aliquis, prceter Patri- 



NOTES TO THE CANONS .* CHALCEDON, &C. 



61 



arckam, toti dioecesi prceesset, quod inauditum est). But here we 
have the identical expression twice used, and the incongruity of 
it is explained by the peculiar circumstances of the Churches of 
Caesarea, Ephesus, and Heraclea, to which it is applied. For 
they had formerly been heads of independent patriarchates, but 
were now merged in the great patriarchate of Constantinople ; and 
their bishops held a sort of anomalous rank, being more than 
Metropolitans of a province, and yet no longer retaining the full 
privileges of Patriarchs of a diocese. 



CONSTANTINOPLE, III. 

Actions 13 & 14, PAGES 45, 46. 

These decrees have, as may be supposed, occasioned great diffi- 
culties to the modern maintainers of the authority of the Bishop 
of Rome. Their favourite theory is, that the acts of the council 
have been corrupted by the Greeks in all the passages relating to 
this point. We have no reason for this beyond their assertion. 
Unfortunately, the letter of Leo, Bishop of Rome, exists, con- 
firming this council, and referring expressly to the condemnation 
of Honorius. Pariterque anathematizamus novi erroris invento- 
res, id est, .... Honorium, qui banc apostolicam ecclesiam non 
apostolicae traditionis doctrina lustravit, sed profana proditione 
immaculatam fidem subvertere conatus est. (Cone. vi. 1117.) • 
and if that is not enough, we have the confirmation and approba- 
tion of the second Nicene Council to the same point (Cone. vii. 
555.) : and more than all this, we have the profession of faith 
heretofore made by the Bishops of Rome, in Liber Diurnus. See 
above, page 24, note n. 



REMARKS. 



As we have now concluded the examination of all 
the synods, allowed or claiming to be general coun- 
cils, during the first seven centuries, and have set 
forth all their decrees which bear upon the points 
in dispute between the Churches of England and 
of Rome, let us pause to consider the testimony 
which they afford in respect of each. First let us 
inquire whether the Church of England, according 
to the faith and discipline which she now professes, 
is justified or condemned by these primitive wit- 
nesses. In one point, and in one only, and that an 
immaterial point of internal discipline, can she be 
proved to have departed from the ancient standard. 
I mean in that she allows her clergy after they are 
in orders to contract marriages. This custom was 
condemned by the first canon of the council of Neo- 
csesarea, which was confirmed and stamped with the 
authority of the fourth general council at Chalcedon. 
Thus much is freely admitted. But it has been 
shown before that this canon is a violation of Chris- 



REMARKS. 



63 



tian liberty as set forth in the Scriptures ; that it is 
contrary to the canons of what is called the ante- 
Nicene or Apostolic code ; that it savours of those 
heresies which dishonoured the Maker of the Uni- 
verse, and regarded His own appointed ordinance as 
unholy ; and that it has been found in practice to 
be attended with inconveniences injurious to the 
morals of* clergy and people. And besides all this, 
it is to be considered that this canon was not made 
at a general council, but is merely found in a nu- 
merous code received and confirmed by one. And 
as no one pretends that the Church of England, in 
giving a general approval of the homilies, has tied 
herself to every sentence in them, so it is not to be 
considered or maintained that the Catholic Church, 
by giving a general approval to the code of laws in 
question, has tied itself, or any portion of its body, 
irrevocably, to every one of them. If the Romans 
maintain otherwise, by reason of the alleged (on 
their part) infallibility of general councils : an in- 
fallibility which they themselves have made a jest 
and a by-word throughout Christendom, rejecting, 
as we have seen, such councils, and such parts of 
such councils as they judged best ; as if the same 
men, in the same place, and at the same time, and 
upon the same subjects, could be infallible one mo- 
ment and fallible the next, the inspiration ebbing 
and flowing irregularly : let them abide the result of 
their own principles. But as the Church of England, 
though honouring in reality the true general coun- 



64 REMARKS. 

cils, with far more reverence than is paid to them 
by the Romans, has never ascribed infallibility to 
them, least of all in a minor point of internal dis- 
cipline, her rulers are guilty of no inconsistency in 
relaxing a rule of discipline which, however expe- 
dient it might have been at the time, they have 
found to be contrary to edification, and hurtful to 
Christian holiness. The apostolic authority of the 
spiritual pastors of an integral portion of the Catho- 
lic Church must at least be allowed to avail thus far, 
provided that in the exercise of it they are guilty of 
no breach of charity by anathematizing others, who, 
in an indifferent matter, prefer a different course. 
Excepting this one minor point of discipline, there 
is not a single decree, of all that bear upon the 
points in dispute, which is contrary to the Church of 
England. Oh ! but you forget, perhaps the Romans 
will say, the canons of Sardica, which acknowledge 
a pre-eminence in Rome which you reject. No, I do 
not forget them ; but I consider, as I have already 
pointed out more than once, that canons which were 
unknown to the Church of Africa within a century of 
the time when they are stated to have been made, 
although that Church had no less than thirty-six 
representatives at the council which is said to have 
made them (Cone. ii. 656.) ; which, when first noticed 
in ecclesiastical history, were represented by the 
bishop of Rome to be Nicene, and not Sardican ; 
which, notwithstanding the mention of the Sardican 
.council in the second canon of the Trullan council, 



REMARKS. 



65 



were rejected by the Greeks, as appears from the 
remonstrance of Pope Nicolas I. to the clergy of 
Constantinople in his letter to Photius, as follows : 
" In that ye say that ye neither haye nor receive the 
Sardican council, nor the decretals of the holy pon- 
tiffs, it is difficult for us to believe you : especially 
since the whole Church receives the Sardican coun- 
cil, which took place among you in your country ; 
how has it happened that the holy Church of Con- 
stantinople should reject it, and not retain it, as is 
fitting?" (Cone. viii. 285), are totally destitute of all 
authority. But, waving for the sake of argument, 
these insuperable objections, and admitting, which it 
would be monstrous to do in reality, the genuineness 
of the canons of Sardica, what do they amount to ? 
Simply to this, that the eighty worthy and orthodox 
bishops there assembled, considering that the Emperor 
for the time being was a favourer of the Arians, (I 
am giving the probable reason,) judged it expedient to 
recommend that in certain cases it should rest with 
Julius, the then bishop of Rome, to decide whether 
or no a cause should be reheard. I conceive this to 
be a reasonable solution of the matter, and that the 
canons, if genuine, were only intended to serve a 
temporary purpose, because the privilege with which 
they (evidently newly and for the first time) agreed 
to invest Julius, bishop of Rome, had been six years 
before admitted as belonging to the Emperor, by the 
council of Antioch : and the African bishops (as I 

F 



66 



REMARKS. 



have before shewn,) who rejected the Sardican 
canons, and forbade on pain of deposition any one to 
make appeals to Rome as proposed in these canons, 
allowed the appeals to the Emperor, which the earlier 
council of Antioch had admitted ; which council of 
Antioch was confirmed with the authority of a gene- 
ral synod at Chalcedon. It is clear, therefore, that 
the English Church which follows the course pointed 
out by the canons of Antioch, Carthage, and Chal- 
cedon, and admits in her princes the right of order- 
ing a spiritual cause to be re-heard, is beyond re- 
proach from the canons of the unacknowledged 
council of Sardica, even if they could be proved to 
be genuine, and not open to the gravest and most 
insuperable objections. 

If it be objected that in the English Church more 
than this is done, that the appeals to the king in 
spiritual causes are determined not by a greater 
synod of bishops, according to the rules of the Catho- 
lic Church, as set forth in the canons of Constan- 
tinople, 6, Antioch 12, and others, but by his 
privy council, which is mostly, if not wholly, com- 
posed of laymen ; and that the appointments to 
vacant Sees are made not at the advice of the me- 
tropolitan and bishops of the Province, according to 
the rules of the Catholic Church, (see canons of 
Nice, 4, 6 ; Antioch, 19,) but by the king's or prime 
minister's arbitrary and compulsory choice, and that 
in both these points there is a departure from 

7 



REMARKS. 



67 



Catholic rules: indeed these things are true, and 
deeply and sorely have they been, and are still re- 
gretted by the members of the Church. But all this 
avails nothing to reprove the Church of England, 
unless it can be shown that she has consented to 
these things ; which she has never done : no con- 
stitution or canon of hers can be produced even 
recognizing them. They rest on the acts of the 
civil legislature (25 Hen. viii. c. 19 and 20,) passed 
without the consent of the bishops or clergy, and 
enforced by the severe and extreme penalties of 
praemunire. So far has the Church of England 
been from being implicated in these things, that she 
may safely aver that they are in violation of her 
recognition of the king as supreme. For the only 
supremacy which she acknowledges to be in the 
king over the Church, is the same which he has over 
the State ; that is, to govern the Church according 
to its rules and constitution by the advice of his spiri- 
tual counsellors, as he governs the nation according 
to its rules and constitution, by the advice of his 
civil counsellors. Anything beyond this is not re- 
cognized by the Church of England, though under 
the tremendous penalties above-mentioned her bi- 
shops and clergy have submitted to it, as the bishops 
of Rome in former days were often constrained to 
submit to acts on the part of the Christian Em- 
perors, which were in violation of the canons of the 
Church. I maintain, therefore, and repeat that with 

F 2 



G8 



REMARKS. 



the exception of the single non-essential point of 
internal discipline, the marriage of the clergy after 
ordination, no testimony can be adduced from the 
general councils of the first seven centuries, against 
the Church of England. 

Next let us, in like manner inquire whether the 
Church of Rome, according to the faith and discipline 
which she now professes, is justified or condemned by 
these primitive witnesses. The plain answer is, that 
these councils furnish, not designedly or premedita- 
tedly, but in point of fact do furnish, one uniform, con- 
sistent, and continuous body of evidence against the 
Church of Rome. It matters little whether we call 
them general councils, or, to please the inconsistent 
Romans, deny them that character when they witness 
against Roman innovations. Whatever their style 
may be, they were the most solemn and important 
assemblies of Christian bishops ever convened ; and 
the testimony which they bear against modern Rome, 
is unimpeachable. It is indeed a wonderful thing to 
consider how many errors of the modern Church of 
Rome were witnessed against, by a sort of prescience 
before they had appeared, the testimony of which, by 
the providence of God, has been preserved to these 
times. Thus the canons of Nice, 4, 6, 1st Constanti- 
nople, 2, 3, 6, Ephesus 8, Chalcedon, 1, 9, 28, and 3rd 
Constantinople, and 36th of the Quin-Sextine, wholly 
and entirely disprove all idea of any Roman supre- 
macy in the Catholic Church in those ages. The 



REMARKS. 



69 



canons of 1st Constantinople 3, and Chalcedon 1, 
9, 28, show that the pre-eminence of rank of the 
bishop of Rome, was 7iot of divine rights or as the 
successor of St. Peter ; but of ecclesiastical regulation, 
the ground of it being the pre-eminence of his city 
in the Roman empire. The Fathers in the first 
council of Constantinople who style the Church of 
Jerusalem the Mother of all churches, bears witness 
against the Church of Rome, w^hich has made it a 
term of Christian communion, and necessary to sal- 
vation to ascribe that title to Rome. Against the celi- 
bacy of the clergy which Rome compels, we have the 
transactions of Nice ; the 4th canon of Neoc^sarea, 
and the 13th of the Quin-Sextine. The 8th canon 
of Ephesus witnesses to the independence of the Bri- 
tish Churches. The 6th of 1st Constantinople and 
22d of Antioch, condemn the Roman bishops and 
clergy who have intruded into the British dioceses, as 
schismatics and heretics. The invocation of angels 
is condemned by 35th of Laodicsea. Transuhstan- 
tiation indirectly by 49th of Laodicsea. The Roman 
cano7i of Scripture forbidden by 59th and 60th of 
the same. The infallihility of the Pope disproved by 
the 3rd Constantinople. And the new creed of Pope 
Pius utterly condemned by the decrees of Ephesus 
and Chalcedon. 

The result then of the examination of the wit- 
nesses of the first seven centuries, the unavoidable 
verdict which they compel us to pronounce is this, 



70 



REMARKS. 



that whatever the Church of Rome has that is 
Catholic she has in common with the Church of 
England; and that in whatever points she differs 
from the Church of England, she has herself de- 
parted from the primitive, orthodox. Catholic and 
Apostolic standard. 



PART II. 



CONTAINING THE TESTIMONY OF THE REPUTED 
GENERAL COUNCILS, SUBSEQUENT TO THE 
SEVENTH CENTURY. 



RECOGNITION 

OF 

GENERAL COUNCILS 

BY THE 

BISHOPS OF ROME. 



In the canon law we find the following recognition 
of the first eight councils, which was formerly re- 
quired to be made by every Bishop of Rome upon 
his appointment. 

" Sancta octo universalia Concilia, id est, primum 
Nicaenum, secundum Constantinopolitanum, tertium 
Ephesinum, quartum Chalcedonense, item V. Con- 
stantinopolitanum, et VI. Item Nicsenum, VII. Oc- 
tavum quoque Constantinopolitanum usque ad unum 
apicem immutilata servare, et pari honore et vene- 
ratione digna habere, et quae praedicaverunt modis 
omnibus sequi, et praedicare ; quaeque condemnave- 
runt ore et corde condemnare profiteer," — Decret. 1. 
Pars. Dist. xvi. § 8. 

But here it is to be observed, that the Liber 
Diurnus, from which this professes to be an extract, 



74 RECOGNITION OF GENERAL COUNCILS 

dates A.D. 715, many years prior to the deutero- 
Nicene council. The mention, therefore, of this 
council, and the 8th of Constantinople, is an inter- 
polation. The truth of this is clearly seen in the 
Liber Diurnus itself, a work which, after it had been, 
as Cave observes, (Hist. Lit. vol. i. p. 620, cited by 
Routli, Script. Eccles. Opusc. ii. 510), diu suppres- 
sum, diu desideratum, was at last published by Garner 
the Jesuit, in 1680. That part of it which relates 
to the councils has been re-published by the learned 
Routh in the work above referred to ; and an extract 
from it will be found above, page 25, note (h). At 
what time the interpolation or addition took place it 
is not easy to ascertain, further than that it had not 
taken place in 862, nearly a century after the cele- 
bration of the deutero-Nicene council. In that year 
we find Pope Nicholas I. in the council at Rome, on 
occasion of passing sentence of condemnation against 
Photius, patriarch of Constantinople, recognizing 
only six. Hsec et his similia contra evangelica .... 
afferens, sit Dei omnipotentis et beatorum Aposto- 
lorum principum Petri et Pauli et omnium simul 
sanctorum, atque venerandorum sex universalium. 
Conciliorum auctoritate, necnon et Spiritus Sancti 
per nos judicio, omni sacerdotali honore et nomine 
alienus. (Cone. viii. 287.) The Roman champions 
would fain have us believe that only six are here 
mentioned because there was no correct translation 
of the decrees of the deutero-Nicene at Rome ! 
" Sex dumtaxat Synodos oecumenicas citat ideo, quia 



BY THE BISHOPS OF ROME. 



75 



acta septimse Synodi Romse extaiitia, ita ex Grseco 
male reddita et translata habebantur, ut quantum vis 
ea ab Hadriano papa I. ejusque successoribus pro- 
bata et confirmata essent ; posteri tamen non eodem 
prseconio, titulo nimirum cecumenico eadem pro- 
secuti fuerint, &c." (Cone. viii. 774, 775.) As if dur- 
ing the lapse of a century there had not been time 
and opportunity for obtaining correct translations of 
the decrees of a council which had called forth the 
indignation of the Western Bishops, who, indivi- 
dually and collectively, had joined in condemning it; 
as will be seen below in the notes to the Table of 
Councils. But to let this folly pass. It is clear that 
up to 862 the deutero-Nicene synod had not been 
added to the General Councils to which, in the pro- 
fession of faith, according to the Liber Diurnus, every 
new Pope was required to declare his adhesion. 
Whenever the addition was made it was not without 
complaint ; for in the notes to the Canon Law, 
vol. i. p. 18, Paris 1687, we find one of Contius (who 
edited the Antwerp edition, 1570) upon the extract 
in question, in which he cites from Ivo to this effect. 
Contra falsmn septimam Synodum. Septima Synodus 
quomodo dicitur, quae non concordat praecedentibus 
sex universalibus Synodis ? 

It would appear from Mabillon's notes (Museo 
Italico, p. 35, cited by Routh, as above, p. 511,) that 
the Liber Diurnus has long been obsolete (penitus 
obsoletus). An attempt was made at the council of 
Constance, and again at Basle, to revive the profes- 



76 RECOGNITION OF GENERAL COUNCILS, &C. 

sion of adhesion to the General Councils on the part 
of the Popes, at their appointment. The form pro- 
posed at Constance runs thus : — 

"Ego N., electus in papam, omnipotenti Deo, 
cujus ecclesiam suo prsesidio regendam suscipio, et 
beato Petro Apostolorum principi corde et ore pro- 
fiteer, quamdiu in hac fragili vita constitutus fuero, 
me firmiter credere et tenere sanctam fidem catholi- 
cam, secundum traditiones Apostolorum, Generalium 
Conciliorum et aliorum Sanctorum Patrum, maxime 
autem sanctorum octo Conciliorum universalium, 
videlicet : primi Nicseni, secundi Constantinopolitani, 
tertii Ephesini, quarti Chalcedonensis, quinti et sexti 
Constantinopolitanorum, septimi item Nicgeni, octavi 
quoque Constantinopolitani, necnon Lateranensis, 
Lugdunensis, et Viennensis generalium etiam Con- 
ciliorum." Cone. xii. 241. 

It would appear from this that the Fathers at Con- 
stance received only one of the Lateran councils as 
general. The form proposed at Basle is the same as 
the preceding, only there is an addition of the words 
Constantiensis et Basiliensis after Viennensis. Cone, 
xii. 558. Whether these or any thing of the kind 
is now in use, I have been unable to ascertain. 



TABLE 



OF THE 

REPUTED GENERAL COUNCILS AFTER THE 
SEVENTH CENTURY. 



Constantinople, a.d. 754. 

The style of the seventh General Council was as- 
sumed by the synod of 338 bishops convened at 
Constantinople by the Emperor Constantino Co- 
pronymus in the year 754. They met to offer re- 
sistance to the grievous error of image-worship with 
which the Church at that time began to be afflicted. 
But their zeal was more particularly directed against 
images of Christ ; for, as they argued, he being God 
as well as man (a), it was impossible to represent 
Him by an image. For either the image would re- 
present only His manhood, which would not be 
Christ, but merely a division of the two natures 
which are in Him, or otherwise it must be supposed 
that the incomprehensible Deity was comprehended 
by the lines of human flesh : in either case the guilt 
of blasphemy would be incurred. But they were 



78 TABLE OF THE REPUTED GENERAL COUNCILS 

also opposed to the use of all images in religious 
worship; considering it to be a dishonour to the 
Saints, and a mere taint of heathenism. They show 
it to be condemned by the Scriptures, and uncoun- 
tenanced by the fathers of the Church, citing Epipha- 
nius, and Gregory, and Chrysostom, and Athanasius, 
and others, and accordingly they forbid images alto- 
gether, not suffering them even in private houses (b), 
for fear of their becoming a sort of Lares or house- 
hold gods. This council is remarkable on two other 
accounts. First, for that it is the first which en- 
joined, under anathema, the invocation of the Vir- 
gin (c) and other saints (d). Secondly, for the re- 
markable evidence it indirectly affords against the 
modern doctrine of transubstantiation as tauofht in 
the Church of Rome ; but which was then unknown 
to the Catholic church. One of the arguments 
which they bring against the use of images is that 
Christ himself had sanctioned one^ and one only image 
of himself even the bread hi tlie holy Eucharist (e). It 
does not appear that this council was received as a 
general one by the Church at large at any time ; and 
only by the Church of Constantinople for a short 
period. 



VII. Constantinople, Nice 2. a.d. 787. 

The synod to which the style of a General Coun- 
cil has been more usually allowed, is that of 350 
bishops assembled by the Empress Irene and her son 



AFTER THE SEVENTH CENTURY. 



79 



Constantine, first at Constantinople (f), and thence 
transferred to Nice (g), in the year 787. They were 
assembled to support the worship of images, and 
consequently reprobated and condemned all that had 
been done at the former council ; and passed the 
monstrous decrees which will be found below. The 
Bishop of Rome, Adrian, sent legates to it (h), and 
approved of what was there transacted. Its decrees in 
favour of image-worship were vehemently opposed in 
the West by the Emperor Charlemagne, who wrote, 
or caused to be written against it, certain books 
called the Caroline books. The English bishops (i) 
were very earnest in their opposition to it, and the 
learned Alcuin is stated to have drawn up a strong 
memorial against it, in their names, replete with 
sound and Scriptural argument. In the year 794 
Charlemagne assembled a great council at Francfort 
on the Maine, composed of 300 bishops from (k) 
Germany, Britain, Gaul, Aquitaine, and Lombardy, 
at which he himself in person, and two legates from 
the Bishop of Rome were present. In this council 
the decrees of the Nicene Synod, called Constan- 
tinopolitan, because there first assembled, were con- 
sidered and expressly condemned (l). In the year 
814, the Nicene Synod was again condemned at 
Constantinople (m). Again in 824 it was condemned 
by a great assembly of bishops at Paris (n). 

Besides its decrees concerning image worship, the 
second Nicene Synod is remarkable for affording 
indirectly a testimony against transubstantiation no 



80 TABLE OF THE REPUTED GENERAL COUNCILS 

less forcible, when calmly considered, than that 
afforded by the former self-styled seventh council. 
For in answer to the argument against images ad- 
duced by that council from the bread in the Eucha- 
rist, being the image of our Lord's body, the obvious 
thing would have been to have alleged the doctrine 
of transubstantiation had it then existed ; but this 
they do not. They merely content themselves with 
affirming that it is His very body (o) and His very 
blood, (which for sacramental purposes we freely 
admit and maintain) and cite with unqualified appro- 
bation (p), in illustration and corroboration of their as- 
sertion, the liturgy of St. Basil, from which it appears 
that the change which that holy father contemplated 
and prayed for, was a spiritual change for sacramen- 
tal purposes for the use of the communicants (q) ; 
and not material abstracted from the use. For more 
concerning the authority of this council, see above, 
page 74. 

Constantinople^ a.d. 861. 

The style of a General Council was assumed by a 
synod of 318 bishops, who met at Constantinople in 
the year 861, under the Emperor Michael. They 
assembled partly to re-establish image worship, but 
chiefly to confirm the violent intrusion of Photius 
into the See of Constantinople, and the deposition 
of Ignatius his predecessor. The Bishop of Rome 
had two legates present who consented to all that 



AFTER THE SEVENTH CENTURY. 



81 



was done. But the acts of the council were not 
received at Rome, and the legates asserted that fraud 
and violence had been employed to procure their 
consent. Cone. viii. 735 and 964. 

VIII. Constantinople, a.d. 869. 

The Romans have attributed the authority of a 
General Council to the synod of 102 bishops who 
assembled in Constantinople under the Emperor 
Basilius, in the year 869. They met for the pur- 
pose of replacing Ignatius in the See of Constan- 
tinople, and of passing censure upon Photius : they 
also re-enacted the decrees of the deutero-Nicene 
Synod, respecting image worship. The Bishop of 
Rome (Adrian) sent representatives to it Cone. viii. 
967—1495. 

Constantinople, a.d. 879. 

The Greeks ascribe the name and authority of a 
General Council to the assembly of 383 bishops con- 
vened at Constantinople in the year 879. They met 
after the death of Ignatius, to re-instate Photius in 
the See of Constantinople, who then entered into 
an agreement with John, bishop of Rome, whose 
representatives were present at the council, by virtue 
of which, as appears in the first canon (r) of this 
council, their respective sentences of ecclesiastical 
censure were to be mutually observed. They con- 
demned the preceding council. During all this 

G 



82 TABLE OF THE REPUTED GENERAL COUNCILS 

period, when the rivalries between the Sees of Old 
and New Rome were at their greatest height, the 
mutual charges and recriminations, of forgeries and 
impostures, in documents, make it very difficult to 
place much reliance upon the genuineness of the 
acts ascribed to any of the opposing councils. The 
conduct of Binius in respect to the Florentine coun- 
cil, to which long afterwards the style of the eighth 
General Council was given in the acts, altering the 
eighth into the sixteenth, that it might not clash 
with the Roman assumption, is an indisputable proof 
that even if it be true that the Greeks have some- 
times interpolated their documents, the Roman 
advocates are not a whit behind them in the dis- 
graceful practice. For the account of the council, 
see Cone. ix. 324—329. The canons are given 
Cone. viii. 1525. The fraud of Binius is pointed 
out in Beveridge's Pandect, ii. 170. 

In this council the creed as it originally stood 
was confirmed, and all additions forbidden ; thus 
excluding the interpolation, ^/zo^'z^^, concerning the 
procession of the Holy Spirit, which had been made 
in the West. In excluding the words they did but 
the same that had been recommended by the Bishop 
of Rome, Leo III. in 809, who to put an end to the 
interpolation, which is supposed to have had its 
origin in Spain, caused the creed, without these 
words, to be engraven in Greek and Latin on silver 
tablets in his chapel (s) ; and forbade the interpola- 
tion to the deputation from the council of Aix-la- 



AFTER THE SEVENTH CENTURY. 



83 



Chapeile (t) who waited upon him concerning this 
matter. 

IX. Latemn, 1. a.d. 1123. 

The ninth General Council, according to the Ro- 
mans, is that of upwards of 300 bishops, convened in 
the Lateran Church at Rome, by Pope Callixtus II. 
in 1123. It does not appear that there were any 
Eastern bishops present. The object of their meet- 
ing was to oppose the Emperor Henry's interference 
in the appointment of bishops. An agreement 
was made between the Pope and the Emperor, the 
latter engaging that the elections of bishops should 
be free (u), and the former that the bishops should 
receive the temporal ties from the Emperor. At 
this council twenty-two canons were made, two of 
which, namely 3rd and 21st, related to the celibacy 
of the clergy. Cone, x. 891—900. 

X. Lateran, 2. a.d. 1139. 

The tenth Council, accounted General, is that of 
about a thousand bishops convened in the Lateran 
Church by Pope Innocent the Second in the year 
1139. They met to condemn the opinions of Arnold 
of Brixia, and Peter de Bruis, who are stated to have 
contended against infant baptism, and against en- 
dowments of churches, as well as against the adora- 
tion of the cross, and other points. They passed 

G 2 



84 TABLE OF THE REPUTED GENERAL COUNCILS 

thirty canons, in one of which, seventh, they revived 
the old Eustathian heresy, forbidding people to at- 
tend the ministrations of the married clergy. Cone. 
X. 999—1012. 

XI. Lateran, 3. a.d. 1179. 

The Romans give the style and authority of a 
General Council, the eleventh in their list, to the 
Synod of 300 Bishops convened in the Lateran 
Church at Rome, by Pope Alexander III. in the 
year 1179. They met, partly to make decrees con- 
cerning the election to the Papacy, determining that 
an election by not less than two-thirds of the Col- 
lege of Cardinals (x) should hold good ; and partly 
to oppose the exertions of the Cathari, Patarcues, 
and Albigenses, whose religious opinions were be- 
ginning to spread extensively. The Roman writers 
speak of Eastern Bishops being present at this coun- 
cil (y) ; but it should be understood that these were 
not members of the Eastern patriarchates, but of 
the Roman Schism (z) in those dioceses ; where, as at 
present, in England and Ireland, they had schismati- 
cally intruded in opposition to the canonical Bishops 
who were in possession of the Sees. The Council 
passed twenty-seven canons. Cone. x. 1503- — 1534. 

XII. Lateran, 4. a.d. 1215. 
The 12th Council to which the Romans ascribe 



AFTER THE SEVENTPI CENTURY. 



85 



the authority of a General one, was composed of 
412 bishops, among whom, according to the Ro- 
man accounts, there were present, the patriarchs of 
Constantinople and Jerusalem, and representatives 
of those of Antiocli and Alexandria. It was 
assembled in the Lateran Church in the year 
1215. It would appear that the chief objects for 
which it was assembled, were to endeavour to 
promote a reconciliation between the Greek and 
Roman Churches ; or, in other words, to bring the 
Greeks under the Roman yoke ; and also to put a 
further check upon the Waldenses and Albigenses. 
Notwithstanding all the noise which it has made 
in the world, there is every reason to believe that 
nothing was really transacted at it. Matthew 
Paris (aa), Platina(BB), and Nauclerus, as cited by 
Bishop Taylor (cc), and Du Pin(DD), as cited by Col- 
lier, all agree that the seventy canons which pass by 
the name of the canons of the 4th Lateran Council, 
were not passed at it : that they were all drawn up by 
the Pope, who read them to the council, which de- 
termined nothing concerning them. Bishop Taylor 
says that the first who published them under the 
name of the Lateran Council, was Johannes Coch- 
Iseus, A.D. 1538. It does not appear that, if anything 
was transacted at the council, it was ever received 
by the Greek Church. For the history of the council 
see Cone. xi. 117 — 119. 



86 TABLE OF THE REPUTED GENERAL COUNCILS 



XIII. Lyons, 1. a.d. 1245. 

The Romans account as their 13th General 
Council, a synod of 140 bishops, assembled at Lyons, 
in France, under Innocent IV., in the year 1245. 
They met chiefly for the purpose of excommuni- 
cating the Emperor Frederic (ee), who had rendered 
himself obnoxious to the Roman Pontiff. They also 
made seventeen canons, none of which, however, 
bear upon the present subject. — Cone. xi. 633 — 674. 

XIV. Lyons, 2. a.d. 1274. 

The 14th General Council, according to the 
Romans, is that of 500 bishops, assembled at Lyons, 
in the year 1274, under Gregory X. The Pope 
alleged three causes for summoning it. 1st, To send 
relief to the Holy Land ; 2, to endeavour to bring 
the Greeks under the Roman yoke ; 3, to rectify 
discipline, especially in the election of Popes. 

The Roman writers boast much of the success of 
the Roman Pontiff in the second point, the Greek 
deputies having acquiesced in all his demands. But 
their triumph is without cause ; for these deputies 
were not representatives of the Greek Church, but 
merely of the Greek Emperor, Michael Palseologus, 
whose political affairs made him desire to purchase 
peace with Rome, on almost any terms. The Pa- 
triarch of Constantinople, Joseph, would neither come 



AFTER THE SEVENTH CENTURY. 



87 



to the council nor send a representative to it ; 
and after the agreement between the Pope and 
the Greek Emperor's deputies, he persisted in 
refusing to come into it. For which cause he was 
deposed by the Emperor, and another, John, a fa- 
vourer of the Latins, intruded into his See. Under 
John things were managed more to the Emperor's 
mind, and, in 1277, a Council at Constantinople, for 
the time, established the Papal dominion. The in- 
truder did not long enjoy his dignity ; he found 
things so uncomfortable that he resigned his Patri- 
archate, after holding it seven years, in the year 
1282, when Joseph was restored. In which year 
the short-lived agreement between the Pope and the 
Greek Emperor, came to an end ; the Emperor for- 
bidding the Pope to be prayed for (ff), at Constanti- 
nople, and the Pope (Martin IV.), excommunicating 
the Emperor (gg). The Roman m-iters talk of the 
Patriarchs of Constantinople and Antioch being pre- 
sent at this Council; but these are to be under- 
stood as was observed before, of the SchiSmatical 
Roman Bishops, whom the Crusaders had appointed 
in those places, in direct violation of the canons. 
See Le Quier, Oriens Christ, i. 285— 288.— Cone, 
xi. 937—998. ibid. ibid. 1032. Mosheim, iii. pp. 
183, 184. 



XV. Vienne, a. d. 1311. 



The Romans reckon as their fifteenth General 



88 TABLE OF THE REPUTED GENERAL COUNCILS 



Council, a Synod of 300 bishops who were convened 
at Vienne, in France, in the year 1311, by Clement 
v., for the suppression of the Knights Templars ; and 
to check the fanatical Beguards. There is nothing 
worthy of notice, as connected with the present work, 
among the transactions which took place there. — 
Cone. xi. 1537, &c. 



Aquileia — Perpignan — Pisa, a.d. 1409. 

The style of a General Council was assumed by 
each of the synods of Aquileia, Perpignan, and 
Pisa, which assembled in the year 1409. That of 
Aquileia was under Gregory XII., and that of Per- 
pignan under Benedict XIII, the two rival popes. The 
third, namely that at Pisa, was assembled by a portion 
of the college of cardinals without any ecclesiastical 
sanction but their own. They summoned the rival 
popes before them, and, upon their not appearing, 
passed sentence upon them declaring them to be 
notorious heretics (hh), and disturbers of the peace of 
the Church, and deposing them both from the Papal 
dignity, a compliment which Gregory and his synod 
at Aquileia were not slow in returning (ii), after 
which they elected another to that office by the 
name of Alexander the Fifth. Thus there were 
three rival Popes instead of two. Some writers call 
the Synod of Pisa the sixteenth General Council (kk). 
Cone. xi. 2102—2140. 



AFTER THE SEVENTH CENTURY. 



89 



Constance, a.d. 1414. 

The next General Council recognized by the 
Romans, is that of 250 bishops who assembled at 
Constance in the year 1414, under John XXIII., 
the successor of Alexander V., mentioned above. 
They met for the purpose of putting an end to the 
schism in the Papacy, which they accomplished for a 
time by deposing two of the rival popes (ll), Bene- 
dict XIII. and John XXIII. (mm), (Gregory XII. 
sent in his resignation), and electing in their stead 
Martin V. This Council also passed a decree by 
which the bishops of the Christian Church were 
restored to their Apostolic privileges, and no longer 
deemed the vassals of the usurping Bishop of Rome. 
They declared that a General Council was superior 
to the single bishop who held the Roman See, and 
he amenable to that tribunal (nn). The Council is 
also remarkable for the sentence of heresy pro- 
nounced against Wickliffe, who was dead, and against 
John Huss, and Jerome of Prague, who were burned 
alive at the instigation of the council, in violation of 
the Emperor's safe conduct. But that which ren- 
ders this council most worthy of note as concerns 
the present inquiry, is its impious decree concern- 
ing the administration of the Eucharist in only one 
kind. The Church of Rome chooses only to con- 
sider as of authority, the decrees of this council in 
matters of faith (oo), and in the condemnation of 



90 TABLE OF THE REPUTED GENERAL COUNCILS 

Wickliffe and the others. Its decisions in regard to 
the superiority of a General Council over the Bishop 
of Rome, were reprobated by the subsequent Coun- 
cils of Florence, and the fifth Lateran. — Cone. xii. 
1—294. 

Pavia. Sienna, a.d. 1423. 

The style of a General Council was assumed by 
that which assembled (pursuant to a decree of Con- 
stance (pp), at Pavia in 1423, under Martin the Fifth, 
and was thence removed to Sienna on account of 
pestilence. In this Council there was much delibe- 
ration concerning the attempted reduction of the 
Greek Church under the Roman yoke. The style 
assumed by the Pope, through his ambassadors, when 
treating with the Greek Patriarch, as mentioned in 
this Council, is, perhaps, worth noticing. It is as 
follows, " The most holy and most blessed, who hath 
the Heavenly judgment, who is Lord upon earth, the 
successor of Peter, the anointed of the Lord, the 
Lord of the Universe, the Father of kings, the 
Light of the World, the Supreme Pontiff, Pope 
Martin." 

The acts of this Council are not deemed of autho- 
rity in the Church of Rome ; nor does it hold a place 
in the list of their General Councils. — Cone, xii 365 
—380. 



AFTER THE SEVENTH CENTURY. 



91 



Basle, A.D. 1431 — 1442. Lausanne, a.d. 1449. 

The next Council recognized by the Romans as 
General, is that which in pursuance of a decree of 
the preceding one at Sienna, was assembled at Basle 
in Switzerland, in the year 1431. It was convened 
by Martin V., and his successor, Eugenius IV. The 
object which the Fathers here assembled set before 
them and pursued with eagerness, was the reform of 
the many abuses which had been the fertile subject 
of complaint for many years. But they were not 
allowed to pursue their course without interruption. 
One of their first steps was to confirm anew the de- 
crees of Constance concerning the superiority of a 
General Council over the Bishop of Rome, its power 
to punish him, if refractory, and its freedom from 
being dissolved by him. These and some other 
wholesome regulations, which restored the Church to 
her liberty, and restrained the tyrannical and most 
injurious usurpation of the Roman Pontiff, not unna- 
turally excited the wrath of Eugenius, who attempted 
to dissolve the Council. Upon this they summoned 
him to the Council, and threatened to declare him 
contumacious. Hereupon he revoked his order for 
dissolution, and engaged to adhere to the Council. 
But upon the Pope again mustering courage to at- 
tempt to transfer the place of the Council to Ferrara, 
A.D. 1438, they summoned him and his cardinals, and 
upon their not appearing, declared him and them con- 

7 



92 TABLE OF THE REPUTED GENERAL COUNCILS 

tumacious, and finally deposed him, a.d. 1439 ; and 
elected in his stead Amadeus, Duke of Savoy, under 
the name of Felix V. This was met in turn on the 
part of Eugenius and his adherents in the Council, 
which, by this time, had moved from Ferrara to 
Florence, with excommunications and anathemas. 
Finally, the Council of Basle moved for an adjourn- 
ment to Lausanne ; and, Eugenius being now dead, 
and Felix having resigned, they agreed to recognize 
Nicolas v., the successor of Eugenius, and so came 
to an end. Besides the dispute with the existing 
Pope and the endeavour to curtail the Papal power ; 
a chief point which engaged the attention of this 
Council was to effect a reconciliation between the 
Eastern and Western Churches. Only a very small 
portion (qq) of the acts of this Council are deemed 
of authority in the Church of Rome. — Cone. xii. 459 
and Seq. xiii. 1 — 4, and 1335. 

XVI. Ferrara, a.d. 1438. Florence, a.d. 1439. 

The next General Council, according to the Latins, 
is that of 141 bishops which was assembled at Ferrara, 
under Eugenius IV., in opposition to that which he 
had before convened at Basle. It met in the year 
1438, but a plague breaking out in Ferrara, it was 
the next year transferred to Florence. The chief 
object of the Council was to consider the means of 
effecting a reconciliation between the Greek and 
Roman Churches ; an attempt to accomplish which 



AFTER THE SEVENTH CENTURY. 



93 



was undertaken with much zeal by the Pope and the 
Western Bishops on the one hand, and the Greek 
Emperor and the Patriarch of Constantinople (Jo- 
seph), on the other, which last were present in per- 
son, and attended by many Eastern Bishops. The 
chief points to be got over were the doctrine of Pur- 
gatory, the Papal Supremacy, and the Procession of 
the Holy Spirit from the Son, all which the Greeks 
denied. At last, after much discussion, the Greek 
Bishops (with the exception of the Patriarch of Con- 
stantinople, who died at the Council,) Mark, Bishop 
of Ephesus, the Patriarch of Heraclea, and Athana- 
sius, were, by force, and fraud, and bribery, prevailed 
upon to join in articles of agreement or union. How- 
ever, this apparent union was to little purpose. No 
sooner were the Greek deputies returned to Con- 
stantinople than the Church there indignantly re- 
jected all that had been done ; and in a Council at 
Constantinople, held, according to their own account, 
a year and a half after the termination of that at 
Florence, all the Florentine proceedings were de- 
clared null and the Synod condemned (rr). The 
Patriarch of Constantinople (Gregory), who had 
succeeded Joseph, and was inclined to the Latins, 
was deposed, and Athanasius chosen in his stead. The 
Patriarchs of Alexandria, Antioch, Jerusalem, and 
the chiefs of the old Patriarchates of Ephesus, He- 
raclea, and Csesarea, were all present and concurred 
in these transactions. Some witers have styled the 
Synod of Florence, the eighth General Council (ss). 



94 TABLE OF THE REPUTED GENERAL COUNCILS 

Cone. xiii. 1 — 1264. For the Council of Constanti- 
nople which condemned it, see ibid. 1365. 

Pisa. Milan. Li/ons, a.d. 1511. 

The style of a General Council was assumed by 
the French and Italian Bishops, who, without any 
concurrence on the part of the Bishop of Rome, 
assembled at Pisa, in the year 1511, thence moved 
to Milan, and afterwards to Lyons. Its proceedings 
were condemned by the Pope, Julius II., and they 
are not recognized by the Church of Rome. 

XVIII. Later an, 5. a.d. 1512—1517 

The next Council admitted to be a General one 
by some of the Romans, is that of no more than 
114 bishops assembled by Julius II., in opposi- 
tion to that of Pisa abovementioned. They met in 
the Lateran Church in the year 1512. There is 
nothing worth noticing in its proceedings : and, in- 
deed, according to Bellarmine, its authority alto- 
gether is a matter of dispute among the Romans 
themselves. — Cone. xiv. 1 — 344. Bellarm. de Cone, 
lib. ii. c. 13. 

XVIII. Trent, a.d. 1545—1563. 

The last Synod which claimed the character of a 
General Council, is that which was convened by 



AFTER THE SEVENTH CENTURY. 



95 



Paul III., at Trent, in the year 1545, and, by re- 
peated prorogations, was continued throughout the 
reigns of his successors Julius III., Marcellus II., 
and Paul IV., and at last eoncluded under Pius IV., 
in the year 1563. For the enormity of its decrees, 
for its outrageous violations of former General 
Councils, and for its rash and reckless sentences of 
anathema, whereby, if they are to be understood 
retrospectively, four-fifths at least of the Fathers of 
the Church, will be found to be condemned, it is 
without parallel in the annals of the Christian 
Church. The number of bishops present at it was 
extremely limited. Labbe and Cossart state, that 
in the fourth session (which set forth the new canon 
of Scripture), there were three legates, eight Arch- 
bishops, and forty-three bishops, fifty-four in all ; in 
the sixth (which issued the decrees concerning 
Justification), four Cardinals, ten ArchbishojDS, and 
forty-seven Bishops, sixty-one in all : in the thirteenth 
(which defined Transubstantiation), four Legates, 
six Archbishops, and thirty-four Bishops — forty-four 
in all. In the last session, Labbe and Cossart have 
scraped together the names of seven Legates, two 
Cardinals, three Patriarchs, thirty-three Archbishops, 
and 237 Bishops, as present; making in all 282, 
besides eleven proxies. If this is correct, then the 
Council was very far from being of one mind. In a 
Roman edition of the Council before me, a.d. 1763, 
which contains " Patrmn sitbscriptiones, eadem pror- 
sus ratione, ordineque, quo visuntur in authenticis 



96 TABLE OF THE REPUTED GENERAL COUNCILS, &C. 



actis, in Pontificio archive custoditis," there appear 
no more than 200 signatures of cardinals, patriarchs, 
archbishops and bishops, present; and nineteen of 
persons representing themselves as proxies for thirty- 
four others. This is the utmost strength of a synod 
which dared to anathematize the Catholic Church 
from its foundation, and to set up a new commu- 
nion ; and of these about two-thirds were from 
Italy (tt), the rest, with very few exceptions, from 
France and Spain : and the most flagrant of all the 
outrages which were there perpetrated, were the 
work of cabals varying from forty to sixty. — Cone, 
xiv, 725—938. 



NOTES 

TO THE 

TABLE OF COUNCILS. 



Constantinople, a.d. 754. 

Note (a), page 77. 
'^Tcoirjas yap 6 toiovtoq eiKova, ovojjLatraQ avT^v Xpiarrop. Kat 

EffTL TO, XpiffTOC, OVOJuLa, QeOQ KOI CLrdpOJITOQ' XoLTTOV, Kat ELtCWV QeOV 

Kal avdpojTrov. Kai Xoiirov ?/ (rvfiTrEpiEypa-liE Kara to Sokovv Ty 
avTOv jjLaTaLOTrjTL to aTVEplypa^ov Trjg dEOTrjTog Ty TVEpiypacpy Tfjg 
KTLff-rjg (TapKog, y (tvve^ee r>/v a(Tvy~)(yrov EVioaiv EKEivrjv, tS Tfjg 
avy^v<TE(i)g dvoiiiiixaTi irepLTtEauyv, Zvo j3\a(T(pr] fxiag ek tovtov ttj 
dEOTrjTL Trpoffa-ipag ^la Trjg TTEpLypacprig te Kal (rvy^^vcewe.— Cone, 
vii. 436. 

^KOTrrjTEoy yap Kal kv tovtco, otl el KaTO. Toi/g 6p6o^6L,ovg TraTspag, 
afxa aap^, a/j.a Qeov Xoyov <rap|, firj^ETroTE iiEpiajxov Evvoiav ^£^(0- 
liEvq, d\X oK-q oKiog Trj 0£tcr (pvffEt 7rpo(TXr}(j)dE~L(ra, Kal oXoKXripujg 
6£(i)d£~iaa, Tzibg ci^aadijtTETai, rj IdioaTaTrjdrjae-aL rrapa tujv aVe/Bwe 
rovTO ^pay kinyELpovvTMv ; . . . . oitov yap \bvj(rj XpiffTOv, ekeI 
Kal ij dsoTrjg' Kal ottov (rMfjia Xpiorov, ekeI koI f] dEOTrjg. — Ibid. 
440, 441. 

(TvvajddriaETaL ovv Tolg tov 'KpiaTOv EiKova ypcKpEtv oiofJEPOtg rj 
TO OeIov TTEpLypaiTTOi' Kal Trj (rapKl o-vy^v0£v, rj to crwfjia tov Xpicr- 
Tov dQiioTov Kai hyprjjJEuov, k. t. X. — Ibid. 444. 

H 



98 



NOTES TO THE TABLE OF COUNCILS. 



Note (b), page 78. 

6 ^£ To\fxG)v diTO Tov TTapovTog KavaaKEvaaat eiKOpa, ^ TrpocrKvvfj- 
<rat, ^ ffrfjaaL iv kKK\r}<Ti^ r; iv i^tioTiK<^ d'iK<p, rj Kpv\paif el jxev £7rt- 
CTKOTTOQ rj 7rp£ffl3vTspog rj ^laKovog elev, Kadaipeiadb). — Ibid. 508. 

Note (c), page 78. 

El ng ovx ojJLoKoyei tyiv denrapQevov Mapiav KvpLwg Koi dXrjdojg 
BeoTOKoyj vireprepap re eivai Trdcrrig bparrjg /cat dopdrov KTiffSdjg, 
Kai fxerd elXiKpLVOvg Triffreojg rdg avrfig ovk £satr£t7-ai Trpeaj^Eiag, wc 
Trapprjatay e')(pv(Tr]g Ttpogrov avrrjg rsyQivTa Qeov ///iw^^, dvddefxa, 
—Ibid. 524. 

Note (d), page 78. 

Et Tig ... . rag tovtiov ovk s^aiTeiraL rrpocrevydg, tog Trappr}- 
aiav i')(6vTiov virep rov KOfffiov Trpeaf^eveiv, tcard tyiv sKKXrjffiaffTiicrjy 
TrapdSoatyf dvadefxa. — Ibid. 528. 

Note (e), page 7. 
'Ev(f>pavdr]T(offay . . . . ol t^v dXrjdi] tov XpiaTov EiKova elXi- 
KpiVEffTaTt} -ip^xy '^OLOvvTEg . . . f]V avTog 6 lepoTEXEtTT^g Kal QEog, 
TO f]fJLU)P £^ rjfxoiv oXiKojg dvaXajSofiEvog ^vpa^ua, kutu top Kaipoy 
rov EKovaiov Trddovg elg tvttov koX dvdfxvYiaLv EvapyEffTdrrjv rolg 
avrov jivaraig Trapahi^iaKe. — Ibid. 445. 



Nice, II. a.d. 787. 

Note (f), page 79. 

Ut Constantinopoli conveniretur constitutum fuerat, et reipsa 
observatum. — Not. Sever, Bin. Cone. vii. 651. 

Note (g), page 79. 

Tta Sacrosancta Synodus oecumenica Constantinopoli turbata, 
Nicseae fuit habita, &c. — Ibid. ibid. 



NOTES TO THE TABLE OF COUNCILS. 



99 



Note (h), page 79. 
Legati sedis Apostolicse primo loco sedentes, — Ibid. ibid. 

Note (i), page 79. 

Carolus Rex Francorum misit Syiiodalem librum ad Britan- 
niam, sibi a Constantinopoli directum, in quo libro (heu ! pro 
dolor !) multa inconvenientia et verse fidei contraria reperie- 
bantur : maxime quod pene omnium Orientalium doctorum, non 
minus quam trecentorum, vel eo amplius, Episcoporum, unanimi 
assertione confirmatum fuerit, imagines adorari debere, quod 
omnino Ecclesia Dei execratur. Contra quod scripsit Albinus 
Epistolam ex authoritate divinarum Scripturarum mirabiliter 
affirmatara, illamque cum eodem libro, ex persona episcoporum 
ac principum nostrorum, Regi Francorum attulit. — Roger Hove- 
den, Annal. p. 1. ann. 792. Cited by Collier, Eccles. Hist. 
i. 139, and Bull, Corruptions of the Church of Rome, in vol. ii. 
p. 279, of his works. 

Note (k), page 79. 

Sanctorum patrum Episcoporum, et virorum venerabilium, . . 
qui in Germanise, Galliae, Aquitanise, et Britanniae partibus, &c. 
Epist. Car. Mag. ad Elipandum. Cone. vii. 1049. Episcopis uni- 
versi regni Francorum, Italise, Gallise, ac Germanias, praesente 
Carolo Magno Rege, atque Hadriani Papse legatis, &c. — Cone, 
vii. 1013. 

Note (l), page 79. 

Canon 2. — Allata est in medium qusestio de nova Grsecorum Sy- 
nodo, quam de adorandis imaginibus Constantinopoli fecerunt, in 
qua scriptum habebatur, ut qui imaginibus Sanctorum, ita ut deificae 
Trinitati, servitium aut adorationerti non impenderent, anathema 
judicarentur. Qui supra sanctissimi Patres nostri omnimodis 
adorationerti et servitutem renuentes contempserunt, atque consen- 
tientes condemnaverunt. — Cone. vii. 1057. 

H 2 



100 NOTES TO THE TABLE OF COUNCILS. 



Anno Domini dccxciii. Carolo in Franconofurt Pascha cele- 
brante, Synodus Episcoporum magna collecta est ex omnibus regni 
provinciis : legati quoque Hadriani Papae in ejus vice afFuerunt. 
In hac Synodo haeresis cujusdam Episcopi, Felicis nomine, dam- 
nata est. Synodus etiam, quae ante paucos annos in Constanti- 
nopoli congregata, suh Hirene et Constantino filio ejus, septima et 
universalis ab ipsis appellata est, ut nec septima nec aliquid 
diceretur, quasi supervacua ab omnibus abdicata est. Abbas 
Uspergensis, in his Chronicle, p. 176, cited by Bull, Works, ii. 
277. 

Note (m), page 79. 

Quo Iconoclastae haeretici Nicaenam IT. Synodum condemna- 
runt. — Cone. vii. 1299. 

Note (n), page 79. 
Conventus Parisiensis de Imaginibus. — Cone, vii. 1542. 

Note (o), page 80. 
avTO (Thifxa koX avro alfxa. — Cone. vii. 449. 

Note (p), page 80. 

Kat ftaaiXeiog .... 6 rrjv vcf ijXiov rrjp Xetav /Bactv rojy opdutg 
iK^t^a^ag doyfxciTiov . ... u de .... ev Trj svjq} rfjg deiag civacpopag 
wdi TTwc Xcy^t'"^!!^!^' ibid. 

Note (q), page 80. 

On the Liturgy ascribed to St. Basil, in use at Constantinople 
at this day, I would observe, 1st, that the terms rational and 
unbloody sacrifice (rrjv XoyiKriy ravrrjv mt dvaifxaKrov Bvaiav) 
are applied to the elements of bread and water when placed on 
the altar, before the prayer of consecration by invocation of the 



NOTES TO THE TABLE OF COUNCILS. 101 



Holy Ghost. 2nd, The prayer of consecration is as follows, — 
TtpoaQivTE^ rd dvTLTVTra rod dylov awfiarog kol a'l[j.aTog rov Xpiffrov 
aov Seofxedu ical ae irapaKokovfiev . . . tov jJtev dprov tuvtov Trolrjaoy 
avTO TO TLfXLOv (Tojfxa TOV Kvpiov, /Ctti Oeuv, Kal (TOiTrjpoQ rifiuiv 'Ir/trou 

XpLCTTOV . . . . TO TTOTlijpiOU TOVTO, aVTO TO TljllOV ai^a TOV Kvptov 

Kal Qeov Kal (TOJTfjpog rffjiuiv ^Irjaoii XpiaTOv . . . MeTafiaXwi/ rw 
TTveiifxaTi (TOV rw aytw. 3. This is succeeded by the following, — 
'HfjidQ Travrae, tovq sk tov kvog dpTOv Kal tov TvoTrjpiov ixete'^ov- 
rac, Evwaaq aX\r]\oig eIq evoq TrvEVfxaTOQ dyiov K0LVU)vtav, Kal 
fxy^Hva y]fihjv elq Kplfxa, r) Eig KaTaKpifxa, 7roLi)(xaig ixETaayjuv tov 
ayiov o-w/iaror Kal at^aroc tov XpiffTOv aov. Goar's Rituale 
Grsecorum, pp. 164. 169. 170. From the Greek-Arabic Liturgy 
of St. Basil, belonging to the Church of Alexandria, I will cite 
merely the prayer of consecration. Houjay tov jjev dpTov tovtov 
yiveadaL eIq to dyiov cujf-ia avTOv tov Kvpiov kol Qeoii Kal (TWTfj- 
pog yfuwp 'lr)(Tov Xpiorou sig dc^Eaiv d^apncJv Kal eig ^(jjrjv tyiv 
aiu)VLOv Tolg it, avTOV fXETaXafx^dvovaiv' to rroTrjpiov tovto to 
Tifjiiov alyita TO Tijg Kairfjg ha6r]Kr}g avTOV tov Kvpiov k. t.X. . . . Tolg 
i| avTov fjLETaXafjiljdyovaiv, Renaudot, Col. Liturg. Orient, i. 69. 
From the Coptic Liturgy of St. Basil, I will cite also the words 
of consecration. Ostende faciem super hunc panem, et super 
hunc calicem, quos super mensam banc tuam Sacerdotalem posui- 
mus : benedic eos, sanctifica eos, consecra eos, transfer eos, ita ut 
panis quidem hie fiat corpus tuum sanctum, et hoc mistum in 
hoc calice sanguis tuus pretiosus, ut sint nobis omnibus praesidium, 
medicina, salus animarum, corporum, spirituumque. Ibid. p. 3. 



Constantinople, A.D. 879. 

Note (r), page 81. 

"QipiffEV r] dy ta ffvi'oSog, uxtte e'i Tivsg rwv e^ TraX/a^ KXr]piK(jov, 
^ XaiKiDv, rj ETTiaKOTTijJV, EV Ty 'Agio., rj Evpwx^, r) At(3vr) SiaTpij3ovTEg 
VTTO ^Efffiovj yjKada'ipEcriv, ridvadEfxaTLfffiov irapd tov dycwTaTuv Trd-rra 
EyivovTO 'Iwdwov, h a ei<tIv oi towvtoi Kal wapd ^ujtIov tov dyiojTa- 



102 



NOTES TO THE TABLE OF COUNCILS. 



Tov 7raTpidp')(pv K(jt}yffTavTivov7r6\e(og ev t(o avrto ttiq ETrLTifxiag optpy 
Tovriariv i) Kadgpr]/Jiif/oi, rj avaTtQefxaTKrixivoL^ i) d^ojpLorfiivoi, ovg 
fXEPTOL <^<jJTiog 6 dynjjrarog rificov Trarpiap'^^rjg KXrjpLKOvg rj Xa'i/coue, rj 
TOV dpyLEpariKov icai upaTiKovrdyfxaTog, kv oiq.hr]7VOTe TrapoiKiq. vtto 
dcpopKT/xoy, >} Kadatpeaip, r) dvaQejxaTKT^ov Troirjar}' 'Iva e^y avrovg 
Kai 6 ayiijJTaTog iraTrag ^liodvyrjg, Kai fi Kar avTOV ayla tov Geov 
F(t>[xaio)v kicK\ri(Tia kv to) avTU Tfjg kitLTijiiug KpifiaTi. fxrjdev tq)v 
7rpoa6vTU)v Trpeaf^eiojv rw aytwrarw dpovo) rfjg Viafxaiiov eKKXrjaiag 
e Ttp TavTrjg Trpoe^po) to <tvvo\ov KaivoTOfxoviievov fxriTe vvVy 
firiTE eIq to fXETETTELTa. — Coiic. viH. 1526. 

Note (s), page 82. 

Post haec autem Leo papa .... indelebile monumentum eri- 
gendum putavit, quo posteris innotesceret, in sacro symbolo esse 
nihil addendum. Siquidem in basilica Sancti Petri, duas tabulas 
argenteas ad confessionem ejusdem Sancti Petri affigendas cura- 
vit, in quarum altera symbolum Latine scriptum legeretur, in 
altera vero Graece exaratum, absque aliquo quatuor illarum syl- 
labarum additamento, Filioque, sed illud in suo pristino candore 
voluit integrum permanere. — Cone. vii. 1198. 

Note (t), page 83. 
See Concilium Aquisgranense, in Ccnc. vii. 1194. 

Lateran, I,, a.d. 1123. 

Note (u), page 83. 

Ego Henricus, D. G. Rom. Imp. Aug., pro amore Dei et 
Sanctae Romanae Ecclesiae . . . dimitto Deo, et Sanctis ejus Apos- 
tolis Petro et Paulo, et sanctae Catholicae Ecclesiae, omnem in- 
vestituram per annulum et baculum, et concedo in omnibus 
ecclesiis fieri electionem et liberam consecrationem, Szc. — Cone. 
X. 901, 



NOTES TO THE TABLE OF COUNCILS. 103 



Lateran, III. a.d. 1179. 

Note (x), page 84. 

Canon 1 . — Statuimus igitur, ut si forte inter cardinales de sub- 
stituendo pontifice non potuerit concordia plena esse, et duabus 
partibus concordantibus tertia pars noluerit concordare, aut sibi 
alium praesumpserit ordinare : ille Rom anus pontifex habeatur, 
qui a duabus partibus fuerit electus et receptus. Si quis autera 
de tertise partis nominatione confisus, quia rem non potest, sibi 
nomen Episcopi usurpaverit : tarn ipse, quam qui eum receperint, 
excommunicationi subjaceant, &c. Praeterea si a paucioribus 
aliquis, quam a duabus partibus, fuerit electus ad apostolatus 
officium, nisi major concordia intercesserit, nullatenus assumatur, 
et praedictse poense subjaceat, si humiliter noluerit abstinere, &c. 
Cone. X. 1508. 

Note (y), page 84. 

Gulielmus Tyrensis, Albertus Bethlehemita, Heraclius Csesa- 
riensis, Rodulfus Sebastinus, Totius Aconensis, et Romanus 
Tripolitanus. 

Note (z), page 84. 

See Le Q,uien, Oriens Christianus, vol. iii., towards the end ; 
where we have the catalogue, Praesulum ritus Latini in Orientali 
tractu. 

Lateran, IV., a.d. 1215. 

Note (aa), page 85. 

Facto prius ab ipso Papa exhortationis sermon e, recitata sunt 
in pleno Concilio capitula septuaginta, quae aliis placabilia, aliis 
videbantur onerosa. Matt. Paris, p. 272, cited by ColHer, i. 425. 



104 NOTES TO THE TABLE OF COUNCILS, 



Note (bb), page 85. 

Venere turn quidem multi in consultationem, nec decerni tamen 
quicquam aperte potuit. Platina, in vita Innocent. III. 

Note (cc), page 85. 

Vol. X. p. 99. 

Note (bd), page 85. 
Nov. Eccles. Hist., Cent. xiii. p. 95, cited by Collier, i. 425. 

Lyons^ I., a.d. 1245. 

Note (ee), page 86. 

Nos itaque super prsemissis et compluribus aliis ejus ne- 
fandis excessibus, cum fratribus nostris et sacro Concilio delibe- 
rationepraehabita diligenti, cum Jesu Christi vices, licet immeriti, 
teneamus in terris .... memoratum principem, qui se imperio et 
regnis omnique honore ac dignitate reddidit tarn indignum .... 
suis ligatum peccatis, et abjectum, omnique lionore et dignitate 
privatum a Domino ostendimus, denunciamus, ac nihilominus sen- 
tentiando privamus ; omnes, qui ei juramento fidelitatis tenentur 
adstricti, a juramento hujusmodi perpetuo absolventes : auctoritate 
apostolica firmiter inhibendo, ne quisquam de csetero sibi tan- 
quam imperatori vel regi pareat vel intendat, et decemendo quos- 
libet : qui deinceps ei velut imperatori vel regi consilium vel 
auxilium prsestiterint, seu favorem, ipso facto excommunicationis 
vinculo subjacere." — Cone. xi. 645. 

Lyons, II., a.d. 1414. 

Note (ff), page 87. 
Imperator, diaconum consuetam Papse commemorationem inter 



NOTES TO THE TABLE OF COUNCILS. 105 



divina mysteria pronuntiaturum cohibet. Le Quien, Oriens Christ, 
i. 288. 

Note (gg), page 87. 

Michael Palaeologus, the Grecian Emperor, was one of the first 
princes whom this audacious priest (Martin IV.) solemnly ex- 
communicated ; and the pretext was that he had broken the 
peace concluded between the Greek and Latin churches at the 
council of Lyons. Mosheim (Maclaine's Trans.) iii. 183, 184. 

Aquileia. Perpignan. Pisa. a.d. 1409. 
Note (hh), page 88. 

Ipsosque Angelum Corarium (Gregory XII.) et Petrum de 
Luna (Benedict XIII.) de papatu, ut prsefertur, contendentes, et 
eorum utrumque, fuisse et esse notorios scliismaticos .... necnon 
notorios haereticos et a fide devios .... omni honore et dignitate 
etiam papali indignos ; ipsosque et eorum utrumque . . . . ne reg- 
nent, vel imperent, aut praesint, a Deo, et sacris canonibus fore ipso 
facto abjectos et privatos, et etiam ab ecclesia prsecisos, &c. — 
Cone. xi. 2127. 

Note (ii), page 88. 

.... ipsosque Petrum de Luna (Benedict XIII.) et Petrum de 
Candia (Alexander V.) fuisse et esse notorios schismaticos, et 
pertinaces, notoriisque perjuriis irretitos, et ecclesiam Dei scin- 
dentes notorie, et ob hoc omnino dignitate papali et alia qua- 
cumque se reddidisse indignos. — Cone. xi. 2106. 

Note (kk), page 88. 

Decimum sextum Generale Concilium fuit Pisanum, indictum 
et congregatum a cardinalibus Gregorii XII. et Benedicti XIIL 
A.S. 1409. — Azorius, cited by Labbe and Cossart, Cone. xi. 
2139. 



106 



NOTES TO THE TABLE OF COUNCILS. 



Constance, a.d. 1414. 

Note (ll), page 89. 

.... eadem sancta Synodus .... pronuntiat, decernit et 
declarat .... eundem Petrum de Luna, Benedictum decimum 
tertium, nuncupatum, fuisse et esse perjurum, universalis EcclesisB 
scandalizatorem, .... schismaticum et hiereticum, ac a fide de- 
vium . . . . ac omni titulo, gradu, honore et dignitate se reddidisse 
indignum, a Deo ejectum et praecisum, et omni jure eidem in 
papatu et Romano pontifici, ac Romanse Ecclesise quomodolibet 
competente, ipso jure privatum, et ab Ecclesia Catholica tanquam 
membrum aridum praecisum. — Cone. Const. Sess. 37. Labbe 
and Cossart, xii. 235. 

Note (mm), page 89. 

. . . ipsumque dominum Joannem simoniacum notorium . . . 
ipsumque propter praemissa et alia crimina in processu dictaa 
causae contra eum deducta et contenta, tamquam indignum et 
inutilem et damnosum, a papatu et omni ejus administratione 
spirituali et temporali amovendum, privandum, et deponendum 
fore. Et cum hoc dicta sancta Synodus amovet, privat, et de- 
ponit, universos et singulos Christicolas, cujuscumque status, 
dignitatis, vel conditionis existant, ab ejus obedientia et fidelitate 
et juramento absolutos declarando. ..... 

Datum Constantiae, &c. die Mercurii, 29 mensis Maii, Anno Do- 
mini, 1415. — Cone. Const. Sess. 12. Labbe and Cossart, xii. 
95, 96. 

Note (nn), page 89. 

Item declarat, quod quicumque cujuscumque conditionis, status 
dignitatis etiamsi papalis, qui mandatis, statutis, seu ordinationi- 
bus aut praeceptis hujus Sacrae Synodi, et cujuscumque alterius 
Concilii Generalis legitime congregati, super praemissis, seu ad ea 
pertinentibus, factis, vel faciendis, obedire contumaciter contemp- 
serit, nisi resipuerit, condignae poenitentiae subjiciatur, et debite 
7 



NOTES TO THE TABLE OF COUNCILS. 107 



puniatur, etiam ad alia juris subsidia (si opus fuerit) recurrendo. 
— Cone. Const, Sess. 5. Labbe and Cossart, xii. 22. 

Note (oo), page 89. 

Approhatum. Quoad ea nimirum quse ibidem ad fidem per- 
tinentia contra Wiclefium, Hussum, Matthseum Dresdensem et 

Hieronymum Pragensem decreta et promulgata leguntur 

Quae vero de auctoritate Concilii supra pontificem constituerunt, 
sententia Florentini et Lateranensis Conciliorum plane reprobata 
sunt. Note of Binius, in Labbe and Cossart, xii. 287, 288. 
" Quibus sic factis, sanctissimus dominus noster papa dixit re- 
spondendo ad praedicta, quod omnia et singula determinata, con- 
clusa, et decreta in materiis fidei per praesens Concilium, concilia- 
riter tenere et inviolabiliter observare volebat, et nunquam 
contraire quoquo modo." — Sessio 45. Cone. Const, in Labbe and 
Cossart, xii. 258. 

Pavia, Sienna^ a.d. 1423. 
Note (pp), page 90. 

— pro loco dicti proxime futuri Concilii celebrandi supradicti, 
eodem consentiente et approbante Concilio, eivitatem Papiensem 
tenore praesentium deputamus et etiam assignamus." — Martin V., 
in Sess. 44. Cone. Const. Labbe and Cossart, xii. 257. 

Basle, A.D. 1431—1442. 
Note (qq), page 92, 
.... Nieolaus V., paeis gratia approbavit eas eonstitutiones 
quae de beneficiis Ecelesiasticis edictae ac promulgatae fuerunt : 
reliqua omnia quae aliorum Conciliorum decretis et eonstitutioni- 
bus non sunt definit, judicio ejusdem Nicolai, sententiam prae- 
decessoris sui Eugenii hae in re imitantis, rejecta et improbata 
fuerunt. — Note of Binius in Cone. Basil. Labbe and Cossart, 
xii. 1421. 



108 



NOTES TO THE TABLE OF COUNCILS. 



Florence, a. d, 1439. 
Note (rr), page 93. 
'E7rct^37 apa TravovpyiaiQ icat (pevaKLfffjLoiQ koX avaytcaLQ mt jui) 
ii,£Ta(TEL aXrjdelag to. rfjg sKeivriQ rripag eXaj^e, Kal 

Trapa rrjv rijjiErepay ^idvoiav aKvpov to tTnrpoTnKoy jjiEviru}. — Cone. 
Constantin. Sess. 2. Labbe and Cossart, xiii. 1367. 

Note (ss), page 93. 

" Utque GeneraUs octavi Concilii jampridem Florentiae habiti 
acta e Grasco in Latinum sermonem verterem," &c. — Barthol. 
Abrah. Cretensis. — Labbe and Cossart, xiii. 1264. This is the 
passage in which Binius did not scruple to change octavi into 
sexdecimi, to make it square with the Roman accounts. 

Trent, a.d. 1545—1563. 

Note (tt), page 96. 

Numerus prselatorum cujuscumque nationis qui ad oecumenicam 
Tridentinam Synodum convenere. 

Itali 1S7, per procuratores duo. 

Galli 26, per procuratorem unus. 

Hispani 31, per procuratores 4. 

Germani 2, per procuratores 4. 

Angli 1. Hiberni 3. 

Lusitani 3. Poloni 2. 

Hungari 2. Flandri 2. 

Moravi 1. Croati 1. 

Illyrici 3. Graeci 9. — Cone. xiv. 938. 
The one English Bishop was Goldwell, formerly of St. Asaph. 
The three Irish are stated to have been Magongail, Bishop of 
Raphoe, O'Hart, Bishop of Aghadoe, and Oberlaith, Bishop of 
Ross. 



109 



VIL NICE, II, A.D. 787. 

From the Mh Action. 

The Holy Synod exclaimed, the instructions of the 
inspired Fathers have directed us aright : from 
them we have drawn truth and drank of it ; by 
following them, we have escaped falsehood : being 
taught by them, we salute the venerable images. 
The Fathers preach, we are the children of obe- 
dience, and, in the face of our mother, rejoice in the 
tradition of the Catholic Church. Believing in one 
God, who is praised in the Trinity, we salute the 
honourable images. Let them be anathema who do 
not. Let those who do not think thus, be driven 
far away from the Church. We follow the ancient 
institution of the Catholic Church. We anathema- 

'H dyta avvohoq kL,ejj6r]ae' rwv 6 eo(j)66y yojv irarepojv at ci^aaKa- 
Xiai f]fxaQ ^tiopduxravro. avrwv apvadfievoi Ti]y dXijdeiay kiroTLa' 
dinner, avToig KaraKoXovdriaavTec, to -^pevdog edtwsajuev. Trap' 
avTOJV hEa-^devTeg, ffeiTTag elKoyag dffira^ofieOa. TraTspeg KripvT- 
Tovai, TZKva vi<aKoy)g k(yp.tv, koX kyKavyu)iie6a kv TrpoawTrio 
fxrj-pog tt} Trapa^oasL Tfjg KadoXitcrig ktCKXrjaiag. inaTevovTec, slg 
€va Qeov tov kv Tpidh dvvfivovjxevov, Tag TLfMiag eiKovag dcrra- 
^ofieda' ot firj ovtojc e^^ovTeg dvadefxa eaToocrav. ol jj-r) ovTcog (ppo- 
vovvTeg Troppo) Trjg kKKXr](7iag £/c^tW)(0//rw(rav. rjfielg Trj dpy^aig. 
QeafxoQea'iq. Trjg Ka6oXLKr)g kiCKXrjffiag kTraKoXovOovjULev. rjnelg Tovg 
irpoariStv-ag tl, 77 dcfiULpovvTag kK Tjjg KadoXLKijg kKKXr^aiag, dvadefia- 



110 



NICE, II. 



tize them who add anything to the Church, or take 
away anything from it. We salute the venerable 
images ; we condemn with anathema them who do 
not. Anathema to the accusers of the Christians, 
and to the image-breakers. Anathema to them who 
cite against the venerable images the sentences of 
Holy Scripture, which are against idols. Anathema 
to them who say that the Christians go to the 
images as to idols. Anathema to them who know- 
ingly communicate with the insult ers and disho- 
nourers of the images. Anathema to them who say 
that beside Christ our God, any other has delivered 
us from idols. Anathema to those who dare to say 
that the Catholic Church ever receives idols. 

Tii^OfiEP. i]fxeiQ TYiv ETTELaaKTOv KaivoTOfiiav tCjv XpiariayoKarriyo' 
pojv dvaQE}xaTi^ofiEv. rj/uiElg Tag (TETrrdg Eifcovag daTra^ofXEOa. fi/J-Eig 
Tovg fxi] ovTOjg 'iypvTag rw dvaQifiari icadv7rofDaXko/j.Ev. roig 
XpKTTiavoi^aTri'YopoLg, i]TOi roig ELKovoKXacrraLg dvadEfxa, toIq 
£K\aiJil3dvovari rag rfjg QEiag ypa<pyig prjaEig, rag /caret rivp el^d)- 
Xwv, Eig rdg (TETrrdg eUoyag, dvaBefxa. roig fii] dawa'Cofxivoig rdg 
ayiag koI a-ETrrdg Elicopag, dvdOefia. rdlg drcoKoXovaL rdg updg Kal 
fTETTrdg ELKovag et^wXa, dvdBEjxa. roig XiyovaLv, on ojg dsoTg ol 
Xpiariapol roig eikoul Trpocrepxovrai, dvadEfia. ro~ig kolvo^voixtlv ev 
yvu)(TEL roig vjjpii^ovaL Kal drifxai^ovai rdg (TETrrdg ELKovag, dvddE^a, 
roig XeyovaiVf on ttX^p XpKrrov rov Qeov r]fjL(oy dXXog eppvararo 
rjfxdg £K rdiv fi^wXtov, dvdQEfxa. roig roXixu)(n XiyEiv rrju KadoXiK^v 
iKKXrj(TLay ei^wXa Tiore ^e^£)^0ai, dvddejxa. — Cone. vii. p. 318, 



NICE, II. 



Ill 



From the Same. 

Moreover we salute also the image of the ho- 
nourable and life-giving cross, and the holy relics of 
the Saints ; and we receive and salute and embrace the 
holy and venerable images, according to the primitive 
tradition of the Holy Catholic Church of God, and 
of our holy Fathers, who both received them, and 
ordained them to be in all the most holy Churches 
of God, and in every place of His dominion. We, 
therefore, as is aforesaid, honour and salute and 
honourably worship the holy and venerable images, 
that is to say, the image of the humanity of our 
Great God and Saviour Jesus Christ, and of our im- 

"En ye fJLrjv daTra^ofieBa Koi top rinrov rov tlulov kol ^wottolov 
trravpov, kuI to. ayiaXeixpava rcoy ayiMv, kol rag ayiag Kal ffEirTag 
elKovag dT^oheyofieda, koX dff-Ka'Co^eQa, kol TreptTTTvcrffoijieda Kara, 
rrjp dp')(rjd£P Trapa^oaiv rijg ayiag tov Qeov KadoXiKrjg eiCKXrjatag, 
EiTOvv Tuip ayibjv Traripwv rjjjKjjv, rwv ravrag Kal Se^afxivcop Kal 
Kvpo)adpT(i)P (.Lpai ep Tvdaatg ra7g aynardraig tov Qeov EKK\r](Tiaig, 
Kal EP Traprl totto) rfjg ^EffTToreiag avrov. ravrag Se rdg ri/iiag Kal 
(TETrrdg EiKopac, Kadojg TrpoEiprjrai, rifxiousp Kal d(nra^6fi£da, Kal 
Ti/JirjTLKug TrpoffKVPovfiEP' rovriari, rrjp rov fitydXov Qeov kol aiorr]' 
peg r]fiiop 'Irjffov Xpiarov EpapdpoJTrrjffeojg eu'ova, Kal rfjg d-)(pdpTOv 



112 



NICE, II. 



maculate Lady and holy Mother of God, of whom 
He was pleased to be made flesh, and to save and 
turn us away from impious love of idols : and the 
forms and representations of the holy and incorporeal 
angels, for they also appeared to the righteous as 
men : in like manner, of the Divine Apostles worthy 
of all praise, and of the inspired prophets, of the 
victorious martyrs, and of holy men : that by the re- 
presentation of them we may be able to attain to 
the memory and remembrance of the prototype, 
and become, in some sense, partakers of sanctifica- 
tion. We have been taught thus to think, and we 
have been confirmed in this opinion both by our 
holy Fathers, and their divinely transmitted instruc- 
tion. 

^EffTToivriQ fifxwv Kai iravayiaQ Oeotokov, >}e avTog "qvZoKqaE ffap- 
Kiodrjvaif Koi auiaat koX ciTraXXd^ai r]^aQ Traafjg ^v(7ae[3ovg el^ujXo- 
ixaviaq' tu)v re ay'ni)v Ka\ acwjuarwv dyyiXiov' koX avdpwTVOL ydp 
toIq BiKaioig eve(l)avi(xdr)(rau. ofxoiwg /cat roiv deiiou Kal 7rav£v0^- 
liu)y cLTrofXToXoJV, riov derjyopcjv 7rpo0//rwj/, kol dQXotpopiov fxaprvpidVi 
Koi 6(Ti(oy dvSpojv rdg iiop(pdg kol elKoviafxara' u)g hd rrjg avrtHy 
dva^ii)ypa(j}r](r£0)g elg viroixyrjaiy Kai ixvr]]ir]v dvaysffdai ZvvarrQaL 
irpog TO TrpojroTVTTOV, koi kv jJiedi^eL yiveadai TLVog ayiaafxov. ravra 
ovTO) (l>pov£iv E^i^d'yQrjjiEV, koX k(ie(jaiojdr)fj.ey irapd re Ttjjv ayiiav 
iraripityv ^/xwv, koX Trig avTbiv deoirapaSoTOV dtSacrKoXiag. — Conc. 
vii. 322. 



NICE, II. 



113 



Decree of the Synod. 

From the 7th Action. — {On Image Worship.) 

And to speak briefly, we preserve without innova- 
tion all the ecclesiastical traditions which have been 
ordained for us, whether written or unwritten. One 
of which is the formation of image-representation, so 
as to harmonize with the History of the Gospel nar- 
rative, for the confirmation of the true and not fan- 
ciful, manhood of God the Word, and to be profitable 
for the same purpose. For the things which are 
illustrative of each other, have unquestionably a sig- 
nification common to both. These things being so, 
we, treading as it were on the King's highway, and 
following the divine instruction of our holy Fathers, 
and the tradition of the Catholic Church — for we 

Kat avveXovTEQ (pa^ey, aTraaaq rag eKK\rj(TLaffrLKaQ eyypadxxjg rj 
ci'ypcL(j)Ojg redeffTiKTfieyaQ r]fxiv Trapa^offetg duaivoTOfxriTtog (pvXarro- 
fjLEV tov fila larl Kai t] Tfjg elicoviKfjg dpai^ioypa(f>riff£(i}g EKTVirioaLgj 
ti)g rrj lorropi^ tov evayyeXiicov Krjpvyfiarog avvq.^ov(Ta, irpog tt/- 
ffTttXTiy Tfjg dXrjdivrjg Koi oh Kara ^avTaaiav tov Qeov Xoyov kvav 
dp(t)Trriffeo)g, Kai eig ofioiav XvaiTiXeiav rjfxiv ')(j)r](nfxevovaa. Td ydp 
dXXrjXiov ^r}X(OTLKd, dva[x(pij36Xiog Kai Tdg a'XXryXwv e')(Ov<Tip 
efi(f)d(r£Lg tovtojv ovTOjg k')(6vTii)v, Trjv (3a(TiXiKi]u CjatzEp epx^" 
fiEvoi Tpiftov, ETTaKoXovdovvTEg Ty dErjyopo) Si^aoTKaXi^ tmp ayi(ov 
TzaTEpMv r]jXMy, Koi Tfi irapa^oaEL Trjg KadoXiKfjg EKKXrja-iag' tov ydp 

I 



114 



NICE, II. 



know this to proceed from the Holy Ghost which 
dwelleth in her — decree with all certainty and accu- 
racy, that, like as the figure of the holy and life- 
giving cross, so also the venerable and holy images, 
whether {painted) in colours, or {formed) of stones or 
any other fitting substance, shall be placed in the 
holy churches of God, {being described) on the sacred 
vessels, and garments, on walls and tables, in houses 
and on the highways ; {namely)^ of the image of our 
Lord and God and Saviour Jesus Christ, and of our 
undefiled Lady the Holy Mother of God, and of the 
honourable angels, and all saints, and holy men. For, 
accordingly as they are constantly seen by means of 
image-representation, so also are they who behold 
them raised to the remembrance and desire of the 
prototypes ; and to pay to these {images) salutation 
and respectful worship : not, indeed, that true worship 
of faith which is due to God alone : but to make in 

kv avrrj olKyjffavTog ayiov TrvEVfiaroQ elvai ravrtjv yivMffKOfiev' 
bpiCoiitv avv aKpifDela irdcrr] Kat eidfieXela TrapaTrXrjffiojg rJ rviro) 
Tov Tifiiov Koi i^(i)OTTOiov (TTavpov dvarldecrdat Tag ceTrrac /cat aymg 
elKuyag, rag ek ^wjuarwj/ kol yprjipiEog kul kripag vXi^g eTTLTrjEetojg 
k^ova-qg^ kv rcCig ayiaig tov Qeov eKKXrjaiaig, kv leprng arKevecrt kol 
kadijffi, TOt\oig te koX aaviaiy, oUoig te mi 6co~ig' Tfjg te tov Kvpiov 
Kal Seov Kai acorrjpog r]^u)v 'Irjo-ov XjOiorou ELKovog^ kol Tfjg ayjidv- 
Tov hEGT^OLV-qg f]iiu)v Trig ayiag 6eot6kov, Tifxiwy te ayyiXiov, Kal 
'KavTiov ay L(i)v Kal ocrtwv avhpGyv' oaM yap (TVVE')(a>g ElKovLKfjg 
dvaTVTTOjffEtjjg dpt^VTUi, ToaovTOv Kal oWavTag Qeu)^ievol ^LavioTavTai 
Trpog Trjv tu)V 'Kpii)T0TVTZ0)v fxvrifJLqv te Kal kTrnrodrjcriv, Kal ravTaig 
cKTTzaaixov kclI TifJiqTiKrjv TrpocrKvvrjcriy a-KOviiiELV, ov fxriv Trjv fcara 
iritTTiv fjfAhfv dXrjdivriv XaTpEiay, fj TvpiizEL fxovy Trj QEiq. (()V(T£i, aXX' 



NICE, II. 



115 



honour of them, in the same manner as to the figure 
of the holy and life-giving cross, and to the holy gospels, 
and to the other sacred instruments, the presen- 
tation of frankincense and lights, as has been piously 
ordained by the ancients. For the honour rendered 
to the image is transmitted to the prototype : and he 
who worships the figure worships the substance of 
that which is represented by it; for thus the in- 
struction of our holy Fathers is established, to wit, 
the tradition of the Catholic Church, which, from 
one end of the earth to the other has embraced the 
Gospel. 

OV TpOirOV TM TVTTM TOV TljUtOV Kal i^U)0770lOV (TTavpOV Kal TOIq CLyiOLQ 

evayye\toL£ koi toIq XolttoIq lepo~LQ dvadrfjiaaL, Kal BvfxiacTfinTMv Ka 
(pMTOJV 7rpo(Tay(i)yrjv Trpog Trjv tovtojp Tif.iriv 7roLe7adQ.i, Kadwg Ka 
T0~ig dpyaioig evtref^atg s'idtffTai, fj yap Tijg eIkopoc ti/jltj ettI to 
TrpcjTOTVTTOV ^ta/3aiv£t* Kal 6 izpoffKvvijjv Tt)v eiKOva, TrpoffKvvei kv 
avry tov eyypacpoiiivov Trjv viroaTaaiv. ovtio yap KpaTvvETai y rioy 
ayt(i)V iraTEpMv yfiuyy di^affKaXia, e'Itovv TrapaEocrig Trjg KadoXiKrjg 
EKKXrjffiag, Trjg d-rro irEpciTMP Eig iripaTa OE^ajjiEvrjg EvayyiXtov, — - 
Cone. vii. 556. 



116 



NICE, ir. 



From the 7th Action. 

From the Synodical Epistle to Irene and Constantine. 

{On Image Worship.) 

It is decreed by all means to receive the vene- 
rable images of our Lord Jesus Christ, inasmuch as 
He was a perfect man, and according to all the his- 
torical account which is described in the Gospel nar- 
ration ; and of our undefiled Lady, the holy Mother 
of God, and of the holy angels ; (who) appeared as 
men to those who were worthy of their manifesta- 
tion ; and of all the saints ; and (the representations 
of) their agonistic contests ; on tablets and on walls, 
and on the sacred vessels and vestments, as of old 
time the holy Catholic Church of God has received, 
and as has been ordained as well by the holy chief 
masters of our doctrine, as also by their divine suc- 
cessors, our fathers; and to worship or to salute 

uxTTE Kara Travra aTzo^eyeaQaL rag aeTrraQ elKovag tov Kvpiov 
fjiiijUy'Irja-ovXpiffTOv, Kado riXeiog avOpojirog yiyove, Kai oaa laTopi- 
KOfQ Kara Trjp evayyeXLKrjv ^irjyrjffLV hiaypcKpovTaC Tfjg re d^pavrov 
^eaTTolvrjg i]fx<jjv rijg ay tag Qeotokov, ay'ns)v re dyyeXiov' ujg avdpu)- 
TTOL ey£(j)avicrdr}(Tau rolg d^loig yevofiivotg r^g avToiy k^<pavtLag' 
Kal iravTiov tojv ayiMV' Ka\ rovg dyiopiariKovg avrwv aBXovg eV re 
craviaL Ka\ kv roi')(Oigj lepolg re aKEveai /cat eadfjai, Kadojg ek tCjv 
dvEKaQEv ^povwv r/ ay/a tov Qeov KadoXiK^ EKKXtjcria TrapeXa/^e, 
Kai idEfffJiodETfidr] Trapd te t<5v ayiiov Tcpwrap-^^wv Trjg rjfxCjv ht()a(r- 
KaXiag, Kai t(ou avrwv ^ta^d^wv dEffTVEaiojy Traripioy yi^CjV icol 



NICE, II. 



117 



them ; for both mean the same thing. For to wor- 
ship (kvveiv), in the ancient language of Greece, sig- 
nifies to salute and to love : and the addition of tt^oc 
indicates an augmentation of affection ; as <|)£|0(d and 

HpOG(^kpWy KVpUJ and TrpOCJKVpiO, KVViO SiUd TrpOCTKVVUJ, 

which marks intensity in the salutation and affec- 
tion. For what a man loves that he also worships, 
and Avhat he worships that he assuredly loves ; which 
our human carriage towards our friends testifies, and 
an embrace, which fulfils both. Nor do we learn 
this merely from ourselves, but w^e find it written 
by the ancients in the Holy Scripture. For in 
the History of Kings, it is written, " And 
David arose, and fell on his face to the ground, 
and worshipped Jonathan :" three times, " and kissed 
him." And what again doth our Lord in the Gospel 
say of the Pharisees ? " They love the uppermost 

Tavrag TrpoaKvvilv, r\TOL aaTrdi^eadai' ravrov yap cifxcporepa' Kvveiv 
yap rrj eWadiKy dpya'iq. ^laXeKTo) to daxdi^eadai Kai to olXeIu 
cr^jLiatvfi* Kai to Tfjc TrpoQ irpoQiaeioc iTCLTaaiv Tiva ^/yXot tov ttoOov, 
wairep (pipio Kai Trpofffipio, icvpw Kai TrpoaKvpCj, kvvoj Kai TrpoorKvruj, o 
efi<j>atVEi tov daTzaafxbv Kai Ttjy /car' kiriKTaaLv ^tXmv. o yap tlq (piXe'i, 
Kai TzpoaKwei' Kai o TrpoaKwel, TrdvTOjg Kai (piXel, ojg fj.apTvpe~i ?/ dv- 
dp(i}Trlvr] ayiffLQ rj Trap' iji^iuiy Trpog tovq (piXovg yiro^iyrj, Kai evTev^ig 
TCL ^vo diroTsXovffa' ov fxavov tovto Trap' Vfuy, dXXd Kai Trapa to~iq 
TraXaiolg kv Ty Qtiq. ypa(prj eyyeypafxp-ivov evpiaKo^tV ev yap ralg 
iffTOpLaiQ Toiy (iaaiXeuoy yeypaTTTaC Kai Aaf^lB dvitJTr], Kai e-Keaev 
ETvl TvpoffOJirov avTOv, Kai TrpoaeKvvrjffe Tplg tov ^lojvddav, Kai Kare- 
(biXrja-ev avTOV. tiSe TrdXtv 6 Kvpioc Trepl tiov ^apLoaioyv EvayytXiKuiQ 
(br](nv ; dyuTrioaL Tag wpujTOKXiaiag ev TO~ig ^tlirvoig^ Kai Tovg dairaa- 



118 



NICE, II. 



rooms at feasts and salutations in the markets." 
Here it is plain that He speaks of worship as 

salutation And although the word irpocr- 

KvvrjdiQ be often found applied in the Holy Scripture, 
and by our holy and eloquent Fathers, with reference 
to the spiritual Xarpua it is that being a word of many 
meanings, it has for one of its significations the worship 
ofXarpeia. For there is also a worship of honour, and 
affection, and fear : as we worship your glorious and 
most serene empire. There is another worship of 
fear alone, as Jacob worshijDped Esau. And there 
is another of thankfulness. As Abraham for the 
field which he bought of the sons of Heth for a 
burying place for Sarah his wife, worshipped them. 
And again they who look to receive some favour 
from their superiors, worship them, as Jacob wor- 
shipped Pharaoh. Hence also the Holy Scrip- 
ture teaching us, "Thou shalt worship the Lord 

fjLOvg Ev Toig dyopalg. ^rjXov evravda dairaafiov rijp TrpoaKvvrjaiv 

Xeyei el Kat TroWaKie evprjrai 77 TrpoffKvrrjffiQ iv rrj Qeiq. 

ypaffj Kai rdlg dareioXoyotg ayioig Trarpaatv rjfXMV etti rrjg ev ttvev- 
fxuTL Xarpeiag, wc TroXvariixoc ovaa yj (piovrj fxiav riov avrfjg (xrjfjiaivo- 
fiiviou EfXijjaiyEL TYjv Kara XarpEiav TrpoffKvvqaiv' kari yap irpoa- 
Kvvr]aLg koX rj Kara rijJi^v Kat ttoQov tcai (j)6(iov' wc irpoaKvvovfXEV 
VfXElg rrjp icaXXlviKOV icai fjjjiepMTaTrjv vfjiMV (jacnXEiar. egtlv Iripa 
Kara (j)6(3op fxovov' ojg 'Ia/cw/3 -KpoffEKvvqaE rov 'Hcrav. eori /cat Kara 
)(apiy' u)g 'A/3paaju virEp aypuv, ov 'iXaf^Ev Trapa tCjv vl(jjv Xfr Eig 
ra(f»)v ^dppag rrjg yvvaiKog avrov, TrpoaeKvvqaEV avrovg' wdXiv he 
TrpoahoKcovrig rtveg dvTLXi]\p£U)g Tvyelv Tvapa tojv vTrepe^ovTMV^ 
^pocTKvvovmv avTOvg, ihg 'IafCw/3 rov $apaw' tvQev Kal Seta ypacj)}) 
^ihdffKovcTa fjf.idg' Kvpiop top Qeov aov TtpoaKwrjaEig, Kal ahrw 



NICE, II. 



119 



thy God, and Him only shalt thou serve," speaks 
freely of worship, and not in respect to him alone, 
as being a word of various acceptations, and am- 
biguous : but it directs thou shalt serve (Xarfjev- 
ghq) Him alone ; for to God alone do we offer 
Latria. These things being manifest, it is agreed 
unanimously and without gainsaying, that it is pleas- 
ing and acceptable in the sight of God to worship 
and salute the representative images of the dispen- 
sation of our Lord Jesus Christ, and of the undefiled 
Mother of God, and ever Virgin Mary, and of the 
honourable angels, and of all the saints. And if any 
one doth not so, but contends against, or behaves in- 
differently in respect to the worship of the venerable 
images, our holy and oecumenical synod anathema- 
tizes him. 

fjiovo) Xarpevaeig' tyjv fiev TrpotXKvyrjcrLU aTToXvTiog Kal oh fx6v(o 
eiprjKev, ^idcpopa (rrmaipofxepa e^ovaav Koi b^uivvfxov ovaav rrjv 
^(ovr]V, TO Xarpevaeig avrio fiovu) eiprjKe' mi yap }Ji6v<^ Gfw tyiv 
Xarpeiav rifJ-elc dva(pepofi£v' tovtuju ovtooq ciTro^ei^devTior, 6/j.oXoyov- 
fxeriOQ Kal dpafKjjtafirjTrjTuyg aTroEeKTOv kul evapearrov eivai evojinov 
Tov Qeov, EiKoyLKag dvarv7ru)(retg Tfjg te olKorofiiag rov Kvpiov {jfAwu 
'Irjffov XpiffTOv, Kal rrjg dyj)dvTOV deoroKov Kai denrapQiyov Mapmc, 
T(Sy re Tijiiiov dyyiXwv, Ka\ Tzavruyv ruiv ay L(s)Vf TrpoffKvveiv Kal 
dairai^effdai. Kai si rig fxrj ovriog ^^(oi, aW dfKpLffjSrjTOtrj Kal voaoi 

TTEpl TfjU TtHy aEITTMV ElKOViOV 7CpoaKVVr](ILV, TOVTOV dyadEfiaTl^El 

f] ayia Kal oLKovfievLKr} ijjjidjv avvodog, k, t, X. — Cone. vii. 582, 
584. 



120 



NICE, II. 



Canon VII. — {On Relics.) 

.... We decree that whatever venerable churches 
have been consecrated without holy relics of mar- 
tyrs, shall have a deposit of relics made in them 
with the accustomed prayer. And if after the pre- 
sent time any Bishop shall be found consecrating a 
church without holy relics, let him be deposed, as 
one that transgresseth ecclesiastical tradition. 

.... oaoL ovv (TETrroL vaol Kadiepwffdriaav Iktoq ay'nov \Ef^dv(t)v 
fxaprupoj}', opi^^ofiEV kv avTolq Karddea-LP yeveadai Xftipctvwv /jletci 
Koi Trjg (TvvridovQ ev^rjg. Kal el aVo rov Trapovrog rig evpeOy kiria- 
KOTTOQ X^P*-^ ay'nov \£i\pdy(t)y Kadtepivy raov, Kadaipeiffdio, <jjg 
irapafjef^riKiog rag iKKXtjaiaaTtKag Trapadoaeig. — Cone. vii. 604. 



121 



VIII. Constantinople, IV. a. d. 869. 

Canon I. — {On Tradition,) 

We who desire to walk without offence in the right 
and royal path of divine justice, are bound to retain 
the definitions and opinions of the holy Fathers, to 
be as it were lamps always shining, and enlightening 
our steps which are after God. On which account 
also, after the example of the great and most wise 
Dionysius, counting and esteeming these as se- 
condary oracles, we may very readily, even concern- 
ing them, sing, with the divine David, "The com- 
mandment of the Lord is bright, enlightening the 

Canon T. 

Per aequam et regiam divinse justitiae viam inolfense incedere 
volentes, veluti quasdam lampades semper lucentes et illumi- 
nantes gressus nostros, qui secundum Deum sunt, sanctorum 
Patrum definitiones et sensus retinere debemus. Quapropter et 
has ut secunda eloquia secundum magnum et sapientissimum 
Dionysium arbitrantes et existimantes, etiam de eis cum divino 
David promptissime canamus : " Mandatum Domini lucidum, 
illuminans oculos ;" et " Lucerna pedibus meis lex tua, et lumen 



122 



CONSTANTINOPLE, IV. 



eyes," and " Thy law is a lantern unto my feet, 
and a light unto my paths ;" and with the writer 
of Proverbs we say, " Thy commandment is 
bright, and Thy law a light ;" and with Isaiah, we 
cry aloud unto the Lord God, that " Thy command- 
ments are a light upon the earth. For the exhort- 
ations and warnings of the divine canons are truly 
likened unto light, as that by which the better is 
distinguished from the worse, and that which is ex- 
pedient and profitable from that which is discerned 
not to further, but hinder. Therefore, we profess to 
preserve and keep the rules which have been de- 
livered to the Holy Catholic and Apostolic Church, 
as well by the holy and most illustrious apostles, as 
by the universal as well as local councils of the or- 
thodox, or even by any divinely speaking father and 
master of the Church : governing by these both our 
own life and manners, and canonical ly decreeing 
that both the whole list of the priesthood, and also 

semitis meis et cum Proverbiatore dicimus, " Mandatum tuum 
lucidum, et lex tua lux et cum magna voce cum Isaia clama- 
mus ad Dominum Deum, quia " Lux praecepta tua sunt super 
terram." Luci enim veraciter assimilatae sunt divinorum cano- 
num hortationes et deliortationes, secundum quod discernitur 
melius a pejori, et expediens atque proficuum ab eo quod non 
expedire, sed et obesse dignoscitur. Igitur regulas, quae Sanctae 
Catholicae ac Apostolicae Ecclesiae, tam a Sanctis famosissimis 
Apostolis, quam ab orthodoxorum universalibus, necnon et loca- 
libus conciliis, vel etiam a quolibet Deiloquo patre ac magistro 
Ecclesiae traditae sunt, servare ac custodire profitemur ; his et 
propriam vitam, et mores regentes, et omnem sacerdotii catalo- 



CONSTANTINOPLE, IV. 



123 



all who are counted under the name of Christian, 
are subjected to the pains and condemnations, and, 
on the other hand, to the approbations and justifi- 
cations which have been set forth and defined by 
them. To hokl tiie traditions which we have re- 
ceived, whether by word or by the epistle of the 
saints who have shone heretofore, is the plain admo- 
nition of the great Apostle Paul. 

gum, sed et omnes qui Christiano censentur vocabulo, poenis et 
damnationibus, et e diverse receptionibus, ac justificationibus 
quae per illas prolatae sunt et definitje, subjici canonice decer- 
nentes ; tenere quippe traditiones, quas accepimus, sive per ser- 
monem sive per epistolam sanctorum qui antea fulserunt, Paulus 
admonet aperte magnus Apostolus. — Cone. viii. 1126 — 7. 

Canon III. — {O71 Image Worship.) 

We decree that the holy image of our Lord 
Jesus Christ, the Deliverer and Saviour of all 
men, be adored with the same honour as the 
book of the Holy Gospel. For, like as we shall 
all obtain salvation by the instruction of words 
which are contained in the book, so, by the re- 
presentative effect of colours, all men, both wise 

Canon III. 

Sacram imaginem Domini nostri Jesu Christi, et omnium 
Liberatoris et Salvatoris, aequo honore cum libro Sanctorum 
Evangeliorum adorari decernimus. Sicut enim per syllabarum 
eloquia, quae in libro feruntur, salutem consequemur omnes, ita 
per coloram imaginariam operationem et sapientes et idiotae 



124 



CONSTANTINOPLE, IV. 



and fools, readily derive advantage. For tliat 
which speech in words, the same also doth the 
coloured writing {or painting) preach and command. 
And it is fitting, and agreeable to reason, and the 
most ancient tradition, that, for the honour's sake, the 
images should be derivatively honoured and adored, 
because they are referred to the principals, like as 
the book of the Holy Gospels, and the figure of the 
precious cross. If any man therefore does not wor- 
ship the image of the Saviour Christ, let him not 
behold His form when He shall come in the glory 
of His Father, to be glorified, and to glorify His 
saints ; but let him be estranged from His commu- 
nion and excellency. In like manner also, we both 
honour and adore the image of His undefiled mother 
Mary, the mother of God ; (moreover, also, we paint 
the images of the holy angels, as the Holy Scripture 
represents them in words ;) and also the images of 

cuncti, ex eo quod in promptu est perfruuntur utilitate ; qu^ 
enim in syllabis sermo, haec et scriptura (alias pictura) quse ir 
coloribus est praedicat, et commendat ; et dignum est, ut secun 
dum congruentiam rationis, et antiquissimam traditionem, propter 
honorem, quia ad principalia ipsa referuntur, etiam derivative 
iconae honorentur, et adorentur seque ut Sanctorum Sacer Evan- 
geliorum liber, atque typus preciosse crucis. Si quis ergo non 
adorat iconam Salvatoris Christi, non videat formam ejus, quando 
veniet in gloria Paterna glorificari et glorificare sanctos suos ; 
sed alienus sit a communione ipsius et charitate : similiter autem 
et imaginem intemeratae matris ejus, et Dei genitricis Marias ; 
insuper et iconas sanctorum angelorum depingimus, quemadmo- 
dum eos figurat verbis divina Scriptura ; sed et laudabilissimorum 



LATERAN, I. 



125 



the most praiseworthy apostles, of the prophets, 
martyrs, and holy men, likewise of all saints. And 
they who do not so, let them be anathema from the 
Father, Son, and Holy Ghost. 

apostolorum, prophetariim, martyrum, et sanctorum virorum, 
simul et omnium sanctorum, et honoramus et adoramus. Et 
qui sic se non habent, anathema sint a Patre, et Filio, et Spivitu 
Sanctc— Cone. viii. 1127—8. 



IX. LaTERAN, I., A.D. 1123. 

Canon III. — {On the Marriage of the Clergy.) 

We utterly forbid the company of concubines and 
wives to the presbyters, the deacons, or sub-dea- 
cons, &c. 

Canon III. 

Presbyteris, diaconibus, vel sub-diaconibus, concubinarum 
et uxorum contubernia penitus interdicimus, &c. — Cone. x. 
896. 

Canon XXI. — {On the Marriage of the Clergy.) 

We entirely forbid the presbyters, deacons, sub- 
deacons, and monks, to keep concubines or to con- 
tract marriages, and we adjudge that marriages 

Canon XXI. 

Presbyteris, diaconibus, sub-diaconibus, et monachis concu- 
binas habere, seu matrimonia contrahere, penitus interdicimus ; 



126 



LATERAN, II. 



contracted by these sort of persons ought to be 
separated, and the persons brought to repentance, 
according to the decision of the sacred canons. 

contracta quoque matrimonia ab hujusmodi personis disjungi, et 
personas ad pcenitentiam debere redigi, juxta sacrorum canonum 
definitionem judicamus. — Cone. x. 899. 

X. Lateran, IL, a.d. 1139. 

Canon VI. — the Marriage of the Clergy.) 

Also we decree, that they who being sub-deacons, 
or above, have contracted marriages, or kept concu- 
bines, be deprived of office and ecclesiastical bene- 
fice. For since they ought to be, and are called the 
temple of God, the vessels of the Lord, the taber- 
nacle of the Holy Ghost, it is unmeet that they 
should serve chamberings and uncleannesses. 

Canon VI. 

Decernimus etiam ut ii, qui in ordine subdiaconatus et supra, 
uxores duxerint, aut concubinas habueriiit, officio atque ecclesi- 
astico beneficio careant. Cum enim ipsi templum Dei, vasa 
Domini, sacrarium Spiritus Sancti debeant esse et dici, indignum 
est eos cubilibus et immunditiis deservire. — Cone. x. 1003. 

Canon VII. — {On the Marriage of the Clergy) 

Moreover, treading in the footsteps of our pre- 
decessors, Gregory the Seventh, Urban, and Paschal, 

8 



LATERAN, II. 



127 



high-priests of Rome, we command that no one 
hear the masses of those whom he may know to be 
married or to keep concubines. But that the law of 
continence, and the cleanness which is pleasing- to 
God, may be extended among ecclesiastical persons, 
and those in holy orders ; we decree, that, as respects 
bishops, presbyters, deacons, sub-deacons, regular 
canons, and monks, and professed converts, who have 
transgressed the holy ordinance, and presumed to 
jom themselves to wives, that they be separated. 
For we consider that this sort of copulation, which 
is contrary to ecclesiastical regulation, is not matri- 
mony. Let them also, when respectively separated, 
perform fitting penance for such excesses. 

Canon VII. 

Ad hsec prsedecessorum nostromm Gregorii Septimi, Urbani, 
et Paschalis Romanorum pontificum vestigiis inhaerentes, prseci- 
pimus ut nullus Missas eorum audiat quos uxores vel concubinas 
habere cognoverit. Ut autem lex continentise, et Deo placens 
munditia in ecclesiasticis personis et sacris ordinibus dilatetur ; 
Statuimus, quatenus episcopi, presbyteri, diaconi, sub-diaconi, 
regulares canonici, et monachi atque conversi professi, qui sanc- 
tum transgredientes propositum, uxores sibi copulare prsesump- 
serint, separentur. Hujusraodi namque copulationem, quam 
contra ecclesiasticam regulam constat esse contractam, matrinio- 
nium non esse censemus. Qui etiam abinvicem separati, pro 
tantis excessibus condignam poenitentiam agant. — Cone. x. 
1003-4. 



128 



LATERAN, III. 



XI. LaTERAN, III., A.D. 1179. 

Canon XVI. — {The fancied convenience qf the Church 
of greater force than a Christian maiiLS oath.) 

.... Nor let our decree be impeded, if perchance 
some one shall say that he is bound by an oath to 
preserve the customs of his Church. For those are 
not to be called oaths, but rather perjuries, which 
are contrary to the good of the Church, and the 
appointments of the holy Fathers. 

Canon XVI. 

.... Nec nostram constitutionem impediat, si forte aliquis 
ad conservandam Ecclesiae sua3 consuetudinein juramento se dicat 
adstrictum. Noii enim dicenda sunt juramenta, sed potius per- 
juria, quae contra utilitatem Ecclesiasticam, et sanctorum Patrum 
veniunt instituta. — Cone. x. 1517. 



Canon XXVII. — [On the Treatment of Heretics.) 

Although ecclesiastical discipline, as the blessed 
Leo saith, being content with the judgment of the 
priests, does not take sanguinary revenge, yet is it 
assisted by the decrees of Catholic princes, that men 

Canon XXVII. 

Sicut ait beatus Leo, licet ecclesiastica disciplina sacerdotali 
contenta judicio, cruentas non efficiat ultiones : Catholicorum 
tamen principum constitutionibus adjuvatur, ut saepe quaerant 



LATERAN, III. 



129 



may often seek a saving remedy through fear of 
corporal punishment. On this account, because in 
Gascony, Alb, and the parts of Tholouse, and other 
places, the damnable perverseness of the heretics 
whom some call Cathari, others Patarenes, others 
Publicans, others by different names, has gained 
such strength that they no longer practise their 
wickedness in secret, as at other times, but make 
open manifestation of their error, and draw over the 
weak and simple folk to an agreement with them ; 
we decree to subject them and their defenders and 
receivers to anathema : and under pain of anathema 
we forbid that any presume to maintain or support 
them in his houses or land, or to have any dealings 
with them. But if they depart in this sin, let not 
the oblation be made for them (under any pretext of 
privileges granted to any from us, or on any other 
ground,) nor let them receive burial among Chris- 
homines salutare remedium, dum corporale super se metuunt 
evenire supplicium. Ea propter, quia in Gasconia, Albegesio, et 
partibus Tolosanis et aliis locis, ita haereticorum, quos alii Ca- 
tharon, alii Patrinos, alii Publicanos, alii aliis nominibus vocant, 
invaluit damnata perversitas utjamnonin occulto, sicut aliqui, 
nequitiam suam exerceant, sed suum errorem publice manifestent, 
et ad suum consensum simplices attrabant et infirmos ; eos, et 
defensores eorum et receptores, anatbemati decernimus subjacere : 
et sub anatbemati probibemus, ne quis eos in domibus, vel in 
terra sua tenere, vel fovere, vel negotiationem cum eis exercere 
praesumat. Si autem in boc peccato decesserint, non sub nos- 
trorum privilegiorum cuilibet indultorum obtentu, nec sub alia- 
cumque occasione, aut oblatio fiat pro eis, aut inter Christianos 

K 



130 



LATER AN, HI. 



tians. In like manner we decree concerning the 
Braban^ons and the people of Aragon, Navarre, 
the Basque provinces, and other ruffians, v^ho exer- 
cise such cruelty against the Christians, that they 
pay no respect to churches nor monasteries, nor spare 
widows and girls, old men and boys, nor any age or 
sex, but after the manner of heathens waste and 
destroy every thing; that they who have conducted 
them, or kept and supported them in the districts 
where they have so furiously conducted themselves, 
be publicly denounced throughout the churches on 
Sundays and other holy days, and be considered 
bound by the same sentence and penalty as the fore- 
mentioned heretics, nor be admitted to the com- 
munion of the Church, until they have abjured that 
pestilent company and heresy. And let all persons 
whatsoever who are bound to them by any agree- 
ment, know that they are released from all debt of 
fidelity or courtesy, or any manner of service, so 

recipiant sepulturam. De Brabantionibus, et Aragonensibus, 
Navariis, Bascolis, Coterellis et Triaverdinis, qui tantam in 
Christianos immanitatem exercent, ut nec ecclesiis nec monas- 
teriis deferant, non viduis et pupillis, non seiiibus et pueris, nec 
cuidam parcant setati aut sexui, sed more paganorum omnia per* 
dant et vastent ; similiter constituimus, ut qui eos conduxerint 
vel tenuerint, vel foverint per regiones in quibus taliter debac- 
chantur, in Dominicis et aliis solemnibus diebus per ecclesias 
publice denuntientur, et eadem omnino sententia et poena cum 
prsedictis hsereticis habeantur adstricti, nec ad communionem 
recipiantur ecclesiae, nisi societate ilia pestifera et hseresi abju- 
ratis. Relaxatos autem se noverint a debito fidelitatis et hominii 



LATERAN, III, 



131 



long as they persist in such iniquity. Moreover, we 
enjoin them, and all others of the faithful, that for 
the remission of their sins, they manfully oppose 
such disasters, and with force of arms defend the 
Christian people against them. And let their goods 
be confiscated, and let it be free for princes to sub- 
ject such persons to slavery. And whosoever shall 
there depart this life in true repentance, let them 
not doubt that they will obtain pardon of their sins, 
and the fruit of eternal reward. We also out of the 
divine mercy, and relying on the authority of the 
blessed apostles Peter and Paul, grant to the faith- 
ful Christians who have taken arms against them, 
and at the advice of the bishops or other prelates, 
have contended to drive them out, a relaxation for 
two years from enjoined penance : or if they have 
made a longer stay there, we leave it to the discre- 

ac totius obsequiij donee in tanta iniquitate perraanserint, qui- 
cumque illis aliquo (pacto) tenentur annexi. Ipsis autem, cunc- 
tisque fidelibus in remissionem peccatorum injungimus, ut tantis 
cladibus se viriliter opponant, et contra eos armis populum Chris- 
tianum tueantur. Confiscenturque eomm bona, et liberum 
sit principibus hujusmodi homines subjicere servituti. Qui 
autem in vera poenitentia ibi decesserint, et peccatorum indul- 
gentiam, et fructum mercedis seternae se non dubitent percepturos. 
Nos etiam de misericordia Dei, et beatorum Apostolorum Petri 
et Pauli auctoritate confisi, fidelibus Christianis qui contra eos 
arma susceperint, et ad episcoporum seu aliorum prselatorum 
consilium, ad eos decertando expugnandos, biennium de poeni- 
tentia injuncta relaxamus : aut si longiorem ibi moram habuerint, 
episcoporum discretioni, quibus bujus rei (cura) fuerit injuncta, 

K 2 



132 



LATERAN, IV. 



tion of the bishops, to whom the care of these things 
is enjoined, that at their will, a greater indulgence 
in proportion to their labour, be granted unto them : 
but we order that those, who shall contemptuously 
have refused to obey the warning of the bishops in 
this respect, be estranged from the participation in 
the body and blood of the Lord, &c. 

committimus, ut ad eorum arbitrium, secundum Jmodum laboris, 
major eis indulgentia tribuatur : Illos autem, qui admonitioui 
episcoporum in hujusmodi parte parere contempserint, a percep- 
tione corporis et sanguinis Domini jubemus fieri alienos," &c. — 
Cone. X. 1518-9. 

XII. Lateran, IV. A.D. 1215. 

Canon I. — {On the Catholic Faith, and Transuh- 
stantiation.) 

.... But there is one universal Church of the 
faithful, out of which no one at all is saved. In 
which Jesus Christ himself is at once priest and 
sacrifice : whose body and blood in the sacrament of 
the altar are truly contained under the species of 
bread and wine, which, through the Divine power, 
are transubstantiated, the bread into the body, and 

Canon I. 

.... Una vero est fidelium universalis Ecclesia, extra quam 
nullus omnino salvatur. In qua idem ipse sacerdos et sacri- 
ficium Jesus Christus : cujus corpus et sanguis in sacramento 
altaris sub speciebus panis et vini veraciter continentur ; tran- 



LATERAN, IV. 



133 



the wine into the blood, that for the fulfilment of 
the mystery of unity, we may receive of his that 
w^hich he received of ours, 

substantiatis, pane in corpus, vino in sanguinem, potestate Divina, 
ut ad perficiendum raysterium unitatis accipiamus ipsi de suo 
quod accepit de nostro. — Cone. xi. 143. 

Canon III. — {Papal authority over the possessions of 
Sovereign Princes.) 

We excommunicate and anathematize every 
heresy which exalteth itself against this holy, ortho- 
dox, and Catholic faith, which we have set forth 
above : condemning all heretics, by whatsoever 
names they may be reckoned : who have indeed 
diverse faces, but their tails are bound together, for 
they make agreement in the same folly. 

Let such persons, when condemned, be left to the 
secular powers who may be present, or to their 
officers, to be punished in a fitting manner, those 
who are of the .clergy being first degraded from their 

Canon III. 

Excommunicamus et anathematizamus omnem hseresim extol- 
lentem se adversus banc sanctam, orthodoxam, Catholicam fidem, 
quam superius exposuimus : condemnantes universes haereticos, 
quibuscumque nominibus censeantur : facies quidem habentes 
diversas, sed caudas ad invicem colligatas, quia de vanitate con- 
veniunt in id ipsum. 

Damnati vero, saecularibus potestatibus prsesentibus, aut eorum 
bailivis, relinquantur, animadversione debita puniendi, clericis 



134 



LATERAN, IV, 



orders : so that the goods of such condemned persons, 
being laymen, shall be confiscated ; but in the case 
of clerks, be applied to the churches from which they 
received their stipends. 

But let those who are only marked with sus- 
picion, be smitten with the sword of anathema, and 
shunned by all men until they make proper satisfac- 
tion, unless, according to the grounds of suspicion 
and the quality of the person, they shall have demon- 
strated their innocence by a proportionate purgation. 
So that if any shall persevere in excommunication for 
a twelvemonth, thenceforth they shall be condemned 
as heretics. And let the secular powers, whatever 
offices they may hold, be induced and admonished, 
and, if need be, compelled by ecclesiastical censure, 
that, as they desire to be accounted faithful, they 
should, for the defence of the faith, ])ublicly set forth 
an oath, that to the utmost of their power they will 
strive to exterminate from the lands under their 

prius a suis ordinibus degradatis : ita quod bona hujusmodi dam- 
natorum, si laici fuerint, confiscentur ; si vero clerici, applicentur 
ecclesiis a quibus stipendia perceperunt. 

Qui autem inventi fuerint sola suspicione notabiles, nisi juxta 
considerationes suspicionis, qualitatemque personse, propriam in- 
nocentiam congrua purgatione monstraverint, anathematis gladio 
feriantur, et usque ad satisfactionem condignam ab omnibus evi- 
tentur ; ita quod si per annum in excommunicatione perstiterint, 
extunc velut haeretici condemnentur. Moneantur autem et in- 
ducantur, et, si necesse fuerit, per censuram ecclesiasticam com- 
pellantur, saeculares potestates, quibuscumque fungantur officiis, 
ut sicut reputari cupiunt et haberi fideles, ita pro defensione fidei 
prasstent publice juramentum, quod de terris suae jurisdictioni 

7 



LATERAN, IV. 



135 



jurisdiction all heretics who shall be denounced by 
the Church ; so that whensoever any person is ad- 
vanced, either to spiritual or temporal power, he be 
bound to confirm this decree with an oath. 

But if any temporal lord, being required and ad- 
monished by the Church, shall neglect to cleanse his 
country of this heretical filth, let him be bound with 
the chain of excommunication, by the Metropolitan, 
and the other co-provincial bishops. And if he shall 
scorn to make satisfaction within a year, let this be 
signified to the Supreme Pontiff : that, thenceforth, 
he may declare his vassals to be absolved from their 
fidelity to him, and may expose his land to be occu- 
pied by the Catholics, who, having exterminated the 
heretics, may, without contradiction, possess it, and 
preserve it in purity of faith : saving the right of the 
chief lord, so long as he himself presents no diffi- 
culty and offers no hindrance in this matter : the 

subjectis universos haereticos ab Ecclesia denotatos bona fide pro 
viribus exterminare studebunt ; ita quodammodo, quandocumque 
quis fuerit in potestatem sive spiritalem, sive temporalera as- 
sumptus, hoc teneatur capitulum juramento firmare. 

Si vero dominus temporalis requisitus et monitus ab Ecclesia, 
terram suam purgare negiexerit ab hac haeretica foeditate, per 
Metropolitanum et caeteros comprovinciales episcopos excommu- 
nicationis vinculo innodetur. Et si satisfacere contempserit 
infra annum, significetur hoc Summo Pontifici : ut extunc ipse 
vassallos ab ejus fidelitate denunciet absolutos, et terram exponat 
Catholicis occupandam, qui earn exterminatis haereticis sine ulla 
contradictione possideant, et in fidei puritate conservent : salvo 
jure domini principalis, dummodo super hoc ipse nullum prgestet 



136 



LATERAN, IV. 



same law, nevertheless, being observed concerning 
those who have not lords in chief. 

But let the Catholics, who, having taken the 
sign of the cross, have girded themselves for the ex- 
termination of the heretics, enjoy the same indul- 
gence, and be armed with the same privilege as is 
conceded to those who go to the assistance of the 
Holy Land. 

But we who believe, decree also, to subject to 
excommunication, the receivers, the defenders, the 
abettors of the heretics ; firmly determining that if 
any one, after he has been marked with excommu- 
nication, shall refuse to make satisfaction within a 
twelvemonth, he be thenceforth of right in very deed 
infamous, and be not admitted to public offices or 
councils, nor to elect for any thing of the sort, nor to 
give evidence. Let him also be intestible, so as nei- 

obstaculum, nec aliquod irapedimentum opponat : eadem nihilo- 
minus lege servata circa eos qui non habent dominos princi- 
pales. 

Catiiolici vero, qui crucis assumpto charactere, ad haereticorum 
exterminium se accinxerint, ilia gaudeant indulgentia, illoque 
sancto privilegio sint muniti, quod accedentibus in Terras Sanctae 
subsidium conceditur. 

Credentes vero, praeterea receptores, defensores et fautores, 
haereticorum, excommunicationi decemimus subjacere : firmiter 
statuentes, ut postquam quis talium fuerit excommunicatione no- 
tatus, si satisfacere contempserit intra annum, extunc ipso jure sit 
facto infamis, nec ad publica officia seu consilia, nec ad eligendos 
aliquos ad hujusmodi, nec ad testimonium admittatur. Sit etiam 
intestibilis, ut nec testandi liberam habeat facultatem, nec ad hae- 
reditatis successionem accedat. 



LATERAN, IV. 



137 



tlier to have power to bequeath, nor to succeed to 
any inheritance. 

Moreover let no man be obliged to answer him in 
any matter, but let him be compelled to answer others. 
If, haply, he be a judge, let his sentence have no force, 
nor let any causes be brought for his hearing. If he 
be an advocate, let not his pleading be admitted. If a 
notary, let the instruments drawn up by him be invalid, 
and be condemned with their damned author. And 
we charge that the same be observed in similar cases. 
But if he be a clerk, let him be deposed from every 
office and benefice, that where there is the greatest 
fault, the greatest vengeance may be exercised. 

But if any shall fail to shun such persons, after 
they have been pointed out by the Church, let them 
be compelled, by the sentence of excommunication, 
to make fitting satisfaction. Let the clergy by no 
means administer the sacraments of the Church to 
such pestilent persons, nor presume to commit them 

NuUus praeterea ipsi super quocumque negotio, sed ipse aliis 
respondere cogatur. Quod si forte judex extiterit, ejus sententia 
nullam obtineat firmitatem, nec causae aliquae ad ejus aadientiam 
perferantur. Si fuerit advocatus, ejus patrocinium nuUatenus 
admittatur. Si tabellio, ejus instrumenta confecta per ipsum 
nullius penitus sint momenti, sed cum autore damnato damnen- 
tur. Et in similibus idem praecipimus observari. Si vero cleri- 
cus fuerit, ab omni officio et beneficio deponatur : ut in quo major 
sit culpa, gravior exerceatur vindicta. 

Si qui autem, tales, postquam ab Ecclesia denotati fuerint, evi- 
tare contempserint, excommunicationis sententia usque ad satis- 
factionem idoneam percellantur. Sane clerici non exhibeant 
hujusmodi pestilentibus Ecclesiastica sacramenta, nec eos Christ- 



138 



LATERAN, IV. 



to Christian burial, nor receive their alms nor obla- 
tions : otherwise let them be deprived of their office, 
to which they must not be restored without the 
special indulgence of the Apostolic See. 

ianae praesumant sepulturae tradere, nec eleemosynas, aut obla- 
tiones eorum accipiant : alioquin suo priventur officio, ad quod 
nunquam restituantur absque indulto sedis Apostolicse speciali, 
&c.— Cone. xi. 147—9. 

Canon IV. — {On Papal Supremacy/.) 

Although we are willing to cherish and pay re- 
spect to the Greeks, at this time returning to their 
obedience to the Apostolic See, by tolerating their 
customs and rites as far as we can in the Lord ; yet in 
those things which breed danger to souls and detract 
from Ecclesiastical honour, we neither will nor ought 
to pay deference to them. For, since the Church of 
the Greeks, with their accomplices and favourers, 
withdrew from their obedience to the Apostolic See, 
the Greeks have begun to hold the Latins in such 

Canon IV. 

Licet Graecos in diebus nostris ad obedientiam sedis Aposto- 
licae revertentes fovere et honorare velimus, mores ac ritus eorum, 
in quantum cum Domino possumus, sustinendo ; in his tamen 
illis deferre nec volumus nec debemus, quae periculum generant 
animarum, et Ecclesiasticae derogant honestati. Postquam enim 
Graecorum Ecclesia, cum quibusdam complicibus ac fautoribus 
suis, ab obedientia sedis Apostolicae se subtraxit, in tantum 
Graeci coeperunt abominari Latinos, quod (inter alia quae in dero- 



LATERAN, IV. 



139 



abomination that, (among other things which they 
have impiously done to dishonour them) whenever 
Latin priests had celebrated (mass) on their altars, 
they would not themselves sacrifice upon them, 
before they had first washed them, as though they 
had been polluted by it. Moreover the Greeks, with 
rash daring, presumed to rebaptize those who had 
been baptized by the Latins : and still, as we hear, 
some are not ashamed to do this. Being willing 
therefore to remove so great a scandal from the 
Church of God, at the advice of the Sacred Council, 
we distinctly charge them, that they attempt nothing 
of the sort for the future, but submit themselves 
like obedient children, to the Holy Church of Rome, 
their mother, that there may be one fold, and one 
shepherd. But if any one shall presume to do any- 
thing of the sort let him be smitten with the sword 
of excommunication, and be deposed from all oflftce 
and benefice. 

gationem eorum impie committebant,) si quando sacerdotes Latini 
super eomm celebrassent altaria, non prius ipsi sacrificare vole- 
bant in illis, quam ea tanquam per hoc inquinata lavissent. 
Baptizatos etiam a Latinis et ipsi Gr^ci rebaptizare ausu teme- 
rario prsesumebant : et adhuc, sicut accepimus, quidam agere hoc 
non verentur. Volentes ergo tantum ab Ecclesia Dei scandalum 
amovere, sacro suadente Concilio, districte praecipimus, ut talia 
de csetero non praesumant, conformantes se tanquam obedientiae 
filii sacrosanctse Romanae Ecclesiae, matri suag, ut sit unum ovile, 
et unus pastor. Si quis autem quid tale praesumpserit, excom- 
municationis mu crone percussus, ab omni officio et beneficio 
ecclesiastico deponatur.—Conc. xi. 152 — 3. 



140 



LATERAN, IV. 



Canon V. — {On Papal Supremacy.) 

Renewing the ancient privileges of the Patriarchal 
Sees, with the approbation of the holy universal 
Synod, we ordain that next after the Church of Rome, 
which, at God's disposal, obtains the principality of 
ordinary power over all others, as being the mother 
and mistress of all Christ's faithful people, the Church 
of Constantinople have the first place, that of Alex- 
andria the second, of Antioch the third, and of 
Jerusalem the fourth, saving to each its proper dig- 
nity : so that after that their chiefs shall have re- 
ceived from the Roman pontiff the pall, which is the 
ensign of the fulness of the pontifical office, and 
had an oath of fidelity and obedience administered 
to them, they may themselves freely grant the pall 
to their suffragans, receiving from the same for them- 
selves the canonical profession, and for the Church 

Canon V. 

Antiqua patriarchalium sedium privilegia renovantes, sacra 
universali Synodo approbante, sanciraus ut post Romanam Ec- 
clesiam, quae, disponente Domino, super omnes alias ordinariae 
potestatis obtinet principatum, utpote mater universorum Christi 
fidelium et magistra, Constantinopolitana primum, Alexandrina 
secundum, Antiochena tertium, Hierosolymitana quartum locum 
obtineant, servata cuilibet propria dignitate : ita quod postquam 
eorum antistites a Romano pontifice receperint pallium, quod est 
plenitudinis officii pontificalis insigne, praestito sibi fidelitatis et 
obedientise juramento, licenter et ipsi suis sufFraganeis pallium 



LATERAN, IV. 



141 



of Rome the promise of obedience. But let them 
cause the banner of the Lord's cross to be always 
carried before them, unless it be in the city of Rome, 
and wherever the chief pontiff shall be present, or 
his legate with the ensigns of the apostolic dignity. 

In all the provinces subject to their jurisdiction 
let appeals, if need be, be made to them ; saving the 
interposition of appeals to the Apostolic See, to 
which appeals all must pay the utmost deference. 

largiantur, recipientes pro se professionem canonicam, et pro 
Romana Ecclesia sponsionem obedientise ab eisdem. Dominicse 
vero crucis vexillum ante se faciant ubique deferri, nisi in urbe 
Romana, et ubicumque suramus pontifex praesens extiterit, vel 
ejus legatus utens insigniis apostolicae dignitatis. 

In omnibus autem provinciis eorum jurisdictioni subjectis, ad 
eos, cum necesse fuerit, provocetur ; salvis appellationibus ad 
Sedem Apostolicam interpositis, quibus est ab omnibus bumiliter 
deferendum. — Cone. xi. 153. 

Canon IX. — iflf administering the Service in a lan- 
guage understood hy the People.) 

Because in most parts there are within the same 
state or diocese people of different languages mixed 
together, having under one faith various rites and 
customs : we distinctly charge that the bishops of 

Canon TX. 

Quoniam in plerisque partibus intra eamdem civitatem sive 
dioecesim permixti sunt populi diversarum linguarum, habentes 
sub una fide varios ritus et mores : districte praecipimus, ut pon- 
tifices hujusmodi civitatum sive dioecesum provideant viros idoneos, 



142 



CONSTANCE. 



these states or dioceses provide proper persons to 
celebrate the divine offices, and administer the sa- 
craments of the Church according to the differences 
of rites and languages, instructing them both by word 
and by example. 

qui secundum diversitates rituum et linguarum Divina officia 
illis celebrent, et Ecclesiastica sacramenta rninistrent, instruendo 
COS verbopariter et exemplo. — Cone. xi. 161. 



Council of Constance, a.d. 1415. 

Session V1IL—(0/ WicUiff.) 

Moreover because by the authority of the sentence 
and decree of the Roman Council, and the command- 
ment of the Apostolic Church and See, after the 
fitting delay had been made, there was a proceeding 
for the condemnation of the said John Wicleif and 
his memory ; and, the edicts and declarations having 
been made to invite any who might wish to defend 
his memory, if indeed any such can exist, no one 

Session VIII. 

Insuper quia auctoritate sententise et decreti Romani Concilii, 
raandatoque Ecclesise et Sedis Apostolicse, datis dilationibus 
debitisj processura fuit super condemnatione dicti Joannis Wicleff, 
et suae memoriae, edictis propositis denuntiationibusque ad vocan- 
dum eos qui eumdem sive ejus memoriam defendere vellent, si 
qui penitus existerent. Nullus vero comparuit, qui eumdem 



CONSTANCE. 



143 



appeared who would defend either him or his me- 
mory. Moreover witnesses having been examined 
concerning the final impenitence and pertinacity of 
the said John Wicleff, by commissioners deputed by 
lord John, the present Pope, and this Council, and 
every thing being observed that should be, as the 
course of law requires in such a cause, we are law- 
fully assured, by evident signs approved of lawful 
witnesses, concerning his impenitence and final per- 
tinacity. Wherefore the Procurator Fiscal being 
urgent, and the edict having been set forth for hear- 
ing sentence on this day ; this holy Synod declares, 
defines, and records, that the same John WiclefF was 
a notorious and pertinacious heretic, and that he 
died in heresy, by anathematizing liim and condem- 
ning his memory. And it decrees and ordains that 
his body and bones (if they can be distinguished from 

sive ejus memoriam defensaret. Examinatis insuper testibus 
super impoenitentia finali, pertinaciaque dicti Joannis WiclefF, 
per commissarios deputatos per dominum .Toannem papam mo- 
dernum, et hoc Concilium, servatisque servandis, prout in tali 
negotio postulat ordo juris, de ejus impoenitentia ac finali perti- 
nacia, per evidentia signa testibus legitimis comprobata, fuit 
legitime facta fides. Propterea instante procuratore fiscali, edic- 
toque proposito ad audiendum sententiam ad banc diem ; hsec 
sancta Synodus declarat, diffinit, et sententiat, eumdem Joannem 
Wicleff" fuisse notorium bsereticum pertinacem, ac in hseresi de- 
cessisse, anathematizando ipsum pariter et suam memoriam con- 
demnando. Decernitque et ordinat, corpus et ejus ossa (si ab aliis 



144 



CONSTANCE. 



other bodies of the faithful), be dug up, and cast 
away far from the Church's burying place, according 
to the canonical and legitimate appointments. 

fidelibus corporibus discerni possunt) exhumari, et procul ab Ec- 
clesiae sepultura jactari, secundum canonicas et legitimas sanc- 
tiones — Cone. xii. 49. 



Session XIII. — {Communion in one hind,) 

Whereas, in some parts of the world, certain per- 
sons rashly presume to assert, that the Christian 
people ought to receive the Holy Sacrament of the 
Eucharist under both kinds of bread and wine ; and 
do every where communicate the laity, not only in 
the bread, but also in the wine ; and pertinaciously 
assert also, that they ought to communicate after 
supper, or else not fasting, doing this contrary to the 
laudable custom of the Church, which is agreeable to 
reason, which they damnably endeavour to reprobate 
as sacrilegious, this present holy General Council of 

Sessio XIII. 

Cum in nonnullis mundi partibus quidam temerarie asserere 
praesumant, populum Christianum debere Sacrum Eucharistiae 
Sacramentum sub utraque panis et vini specie suscipere ; et non 
solum sub specie panis, sed etiam sub specie vini populum laicum 
passim communicent ; etiam post coenam, vel alias non jejunum, 
et communicandum esse pertinaciter asserant contra laudabilem 
Ecclesise consuetudinem rationabiliter approbatam, quam tan- 
quam sacrilegam damnabiliter reprobare conantur ; hinc est, quod 



CONSTANCE. 



145 



Constance, lawfully assembled in the Holy Ghost, 
earnestly desiring to protect the safety of the faithful 
against this error, after much and mature delibera- 
tion had of many who are learned both in divine and 
human law, declares, decrees, and determines, that, 
although Christ instituted this venerable sacrament 
after supper, and administered it to His disciples under 
both kinds of bread and wine, yet, notwithstanding 
this, the laudable authority of the sacred canons, and 
the approved custom of the Church has observed, 
that this sacrament ought not to be performed after 
supper, nor be received by the faithful unless fast- 
ing, except in the case of sickness, or any 
other necessity, either duly conceded or admitted by 
the Church ; and, in like manner, that although in 
the primitive Church this Sacrament was received of 
the faithful under both kinds, yet for the avoiding 

hoc praesens Concilium sacrum Generale Constantiense, in Spiritu 
Sancto legitime congregatum, adversus hunc errorem saluti fide- 
lium providere satagens, matura plurimum doctorum tam divini 
quam huraani juris deliberatione pr^habita, declarat, decernit, et 
difiinit, quod licet Christus post coenam instituerit, et suis disci- 
pulis administraverit sub utra,que specie panis et vini hoc venera- 
bile Sacramentum, tamen hoc non obstante, sacrorum canonum 
auctoritas laudabilis, et approbata consuetudo Ecclesiag servavit et 
servat, quod hujusmodi sacramentum non debet confici post coe- 
nam, neque a fidelibus recipi non jejunis, nisi in casu infirmitatis, 
aut alterius necessitatis, a jure vel Ecclesia concesso, vel admisso ; 
et similiter, quod licet in primitiva Ecclesia hujusmodi Sacra- 
mentum reciperetur a fidelibus sub utraque specie, tamen haec 

L 



146 



CONSTANCE. 



any dangers and scandals, the custom has reasonably 
been introduced that it be received by the officiating 
persons under both kinds, but by the laity only under 
the kind of bread : since it is to be believed most 
firmly, and in no wise to be doubted, that the 
whole body and blood of Christ is truly contained as 
well under the species of bread as under that of 
wine 

consuetudo ad evitandum aliqua pericula et scandala est rationa- 
biliter introducta, quod a conficientibus sub utraque specie, et a 
laicis tantummodo sub specie panis suscipiatur ; cum firmissime 
credendum sit, et nullatenus dubitandum, integrum Christi corpus 
et sanguinem tam sub specie panis quam sub specie vini veraciter 
contineri 



That no Presbyter^ on pain of excommunication^ com- 
municate the People under both kinds of bread and 
wine. 

Also, the same holy Synod decrees and declares 
upon this subject, that processes be directed to the 
most reverend fathers in Christ, the lord patri- 
archs &;c., in which shall be charged and com- 
manded, under pain of excommunication, by the 

Item ipsa sancta Synodus decernit et declarat super ista materia, 
reverendissimis in Christo patribus et dominis patriarchis, prima- 
tibus, archiepiscopis, episcopis, et eorum in spiritualibus vicariis 
ubilibet constitutis, processus esse dirigendos, in quibus eis commit- 



CONSTANCE. 



147 



authority of this Council, that they effectually punish 
those who act contrary to this decree, and who, by 
communicating the people under both kinds of bread 
and wine, have exhorted and taught that it ought to 
be so done : and if they return to repentance, let 
them be received into the bosom of the Church, a 
wholesome penance being enjoined them propor- 
tioned to their offence. But if any of them with a 
hardened heart, shall refuse to return to repentance, 
they are to be compelled, as heretics, by ecclesiasti- 
cal censures, the assistance of the secular arm being 
called in (if necessary). 

tatur et mandetur auctoritate hujus sacri Concilii, sub pcena ex- 
communicationis, ut elFectualiter puniant eos contra hoc decretum 
excedentes, qui coramunicando populum sub utraque specie panis 
et vini exhortati fuerint, et sic faciendum esse docuerint : et si 
ad pcenitentiam redierint, ad greraium Ecclesise suscipiantur, in- 
juncta eis pro modo culpae p<X5nitentia salutari. Qui vero ex illis 
ad pcenitentiam redire non ciiraverint, animo indurato, per cen- 
suras ecclesiasticas per eos ut haeretici sunt coercendi, invocato 
etiam ad hoc (si opus fuerit) auxilio brachii ssecularis.— Cone, 
xiii. 100—1. 

Session XV. — Of John Hus, 

The holy general Synod of Constance, &c 

Moreover, having seen the acts and pleadings had 

Sessio7i XV, 

Sacrosancta generalis Constantiensis Synodus ..... 
. . . . Visis insuper actis et actitatis in causa inquisitionis 

L 2 



148 



CONSTANCE. 



and done in the cause of inquisition for heresy 
against the said John Hus, there being first a faith- 
ful and full account of the commissioners deputed in 
this cause .... by the sayings of which witnesses 
it evidently appears, that the same John Hus has 
openly taught many evil scandalous and seditious 
dogmas, and dangerous heresies .... this holy 
Synod, invoking the name of Christ, and having only 
God before its eyes, does by this definitive sentence 
which is contained in these letters, pronounce, de^ 
cree, and declare, the said John Hus to have been 
and to be, a true and manifest heretic, and that he 
has publicly preached errors and heresies long ago 
condemned by the Church of God .... in which, 
with a hardened mind he has persisted for many 
years, scandalizing Christ's faithful people by his 
pertinacity, since, omitting the intermediate ecclesi- 
astical judges, he has put in an appeal to our Lord 

de et super hteresi contra praedictum Joannem Hus, habitis et 
factis, habita per prius fideli et plenaria coramissariorum in 
liujusmodi causa deputatorum relatione .... per quorum 
testium dicta apertissime constat, eumdem Joannem multa mala, 
scandalosa, seditiosa, et periculosas hsereses dogmatizasse in 
publico .... Christi nomine invocato, base sacrosancta Synodus 
Constantiensis, solum Deum prse oculis habens, per banc diffini- 
tionem sententiam quam profert in bis scriptis, pronunciat, de- 
cernit, et declarat, dictum Joannem Hus fuisse et esse verum et 
manifestum baereticum, ipsumque errores et baereses ab Ecclesia 
Dei dudum damnatas de pnblice prsedicasse .... in quibus 
per annos multos perstitit animo indurato, Cbristi fideles per 
suam pertinaciam scandalizans, cum appellationem ad Dominum 



CONSTANCE. 



149 



Jesus Christ, as the supreme judge, .... There- 
fore for the foregoing and many other causes, this 
holy synod pronounces the aforesaid John Hus to 
have been and to be a heretic, and by these presents 
does adjudge and condemn him as a judged and con- 
demned heretic ; reprobating the said appeal as in- 
jurious and scandalous, and a mockery of ecclesiastical 
jurisdiction. . . . Therefore this holy Council of Con- 
stance declares and decrees the same John Hus to be 
deposed and degraded from the order of priesthood 
and all other orders with which he is honoured . . . 
This holy Synod of Constance, considering that the 
Church of God hath nothing further that she can 
do, decrees to leave John Hus to the secular judg- 
ment, and that he be so left to the secular court. 

nostrum Jesum Christum, tanquam ad judicem summum, omissis 

Ecclesiasticis mediis interposuerit Idcirco propter prae- 

missa et alia plura praefatum Joannem Hus haereticum fuisse et 
esse haec sancta Synodus pronunciat, et tamquam haereticum judi - 
candum et condemnandum fore judicat et condemnat per pras- 
sentes; dictamque appellationem tamquam iujuriosam et scanda- 
losam et illusoriam jurisdictionis ecclesiasticee reprobando .... 
Idcirco hoc sacrum Concilium Constantiense eumdem Joannem 
Hus ab ordine Sacerdotali, et aliis ordinibus quibus existit insig- 
nitus deponendum et degradandum fore declarat et decernit . . . 
Haec sancta Synodus Constantiensis Joannem Hus, attento quod 
Ecclesia Dei non habeat ultra quid gerere valeat, judicio saeculari 
relinquere, et ipsum curiae saeculari relinquendum fore decernit. 
—Cone. xii. 128—9. 



150 



CONSTANCE. 



Session XXI. — Of Jerome of Prague, 

In the name of God. Amen 

It appears moreover from the premises that the 
same Jerome adheres to the aforesaid condemned 
persons Wickleff and Hus, and to their errors, and 
that he was and is an abettor of them : for which 
cause the same holy Synod decrees that the same 
Jerome be cast forth as a decayed and dry branch, 
not abiding in the vine ; and pronounces, declares' 
and condemns him excommunicated and anathema- 
tized as a heretic, and relapsed. 

Session XXI. 
In nomine Domini. Amen 

Constat insuper ex pr^missis eumdem Hieronymum prsedictis 
WicklefF et Hus damnatis et eorum erroribus adhserere, illorum- 
que fautorem fuisse et esse : propter quae eadem sancta Sy nodus 
eumdem Hieronymum palmitem putridum, aridum, in vite non 
manentem, foras mittendum decernit ; ipsumque hsereticum, et in 
hseresin relapsum, excommunicatum, anathematizatum pronun- 
tiat et declarat, atque damnat. — Cone. xii. 191-2. 



CONSTANCE. 



151 



Session XIX. 

That notwithstanding the safe conducts of Emperors 
and Kings, S^c. inquisition concerning heretical pravity 
may he made hy the competent Judge. 

The present holy Synod declares that no preju- 
dice or impediment can or ought to arise or be pre- 
sented to the Catholic faith, and ecclesiastical juris- 
diction, by reason of any safe conduct through the 
emperor, kings, or secular princes, granted to any 
heretics, or persons under report of heresy, thinking 
so to recall the same from their errors, by whatsoever 
obligation they may have bound themselves : but 
that it be lawful for the competent and ecclesiastical 
judge, notwithstanding the said safe conduct, to 
inquire concerning the errors of such persons, and 
otherwise duly to proceed against them, and to 
punish them as far as justice shall advise, if they 

Session XIX. 

Prsesens sancta Synodus ex quovis salvo conductu per im- 
peratorem, reges, et alios sasculi principes, haereticis, vel de 
haeresi difFamatis, putantes eosdem sic a suis erroribus revocare, 
quocumque vinculo se adstrinxerint, concesso, nullum fidei Ca- 
tholicse vel jurisdictioni ecclesiasticae prejudicium generari, vel 
impedimentum praestari posse, seu debere declarat ; quo minus, 
dicto salvo conductu non obstante, liceat judici competent! et 
ecclesiastico, de hujnsmodi personarum erroribus inquirere et alias 

7 



152 



FLORENCE. 



shall pertinaciously refuse to revoke their errors, 
even if relying upon the safe conduct, they shall 
have come to the place of judgment, to which other- 
wise they would not have come ; nor does the person 
making such promises, when he shall have done all 
in his power, remain hence under any obligation 
whatever. 

contra eos debite procedere, eosdemque punire, quantum justitia 
suadebit, si suos errores revocare pertinaciter recusaverint, 
etiam si de salvo conductu confisi, ad locum venerint judicii, alias 
non venturi : nec sic promittentem, cum fecerit quod in ipso est, 
ex hoc in aliquo remansisse obligatum. — Cone. xii. 169 — 170. 



Florence, a.d. 1438. 

Session XXV. — ( Of Purgatory,) 

.... In the name, then, of the Holy Trinity, 
Father, Son, and Holy Ghost, with the approbation 
of this sacred General Council of Florence, we de- 
cree .... Also, that if any true penitents shall 
depart this life in the love of God, before that they 
have made satisfaction by worthy fruits of penance 

Session XXV. 

.... In nomine, igitur, Sanctse Trinitatis, Patris et Filii et 
Spiritus Sancti, hoc sacro universali approbante Florentino Con- 

cilio diffinimus Item, si vere poenitentes in Dei cari- 

tate decesserint, antequam dignis poenitentise fructibus de com- 



FLORENCE. 



153 



for faults of commission and omission, their souls 
are purified after death by the pains of purgatory, and 
that for their release from these pains, the suffrages 
of the faithful who are alive are profitable to them ; 
to wit, the sacrifices of masses, prayers and alms, and 
other works of piety, which, according to the ap- 
pointment of the Church, are wont to be made by 
the faithful for other believers. 

missis satisfeceriiit ; et omissis, eorum animas pcenis purgatoriis 
post mortem purgari, et ut a poenis hujusmodi releventur, pro- 
desse els fidelium vivorum sufFragia ; missarum scilicet sacrificia, 
orationes et eleemosynas, et alia pietatis officia, quae a fidelibus 
pro aliis fidelibus fieri consueverunt, secundum Ecclesise insti- 
tuta. — Cone. xiii. 515. 

The Same. 

{Of Papal Supremacy/.) 

Also we decree that the holy Apostolic See, and the 
Roman pontiff, has a primacy over the whole world ; 
and that the Roman pontiff himself is the successor 
of St. Peter, the prince of the Apostles, and is the 
true vicar of Christ, and head of the whole Church, 
and the father and teacher of all Christians; and 

Ibidem. 

Item difl&nimus sanctam Apostolicam Sedem, et Romanum 
pontificem, in universum orbem tenere primatum, et ipsum pon- 
tificem Romanum successorem esse beati Petri principis Apos- 
tolorum, et verum Christi vicarium, totiusque ecclesiae caput, et 
omnium Christianorum patrem et doctorem existere ; et ipsi in 



154 



LATERAN, V. 



that to him, in the person of the blessed Peter, our 
Lord Jesus Christ has committed full power of 
feeding, ruling and governing the universal Church. * 

beato Petro pascendi, regendi, ac gubernandi universalem Eccle- 
siam a Domino nostro Jesu Christo plenam potestatem traditam 
esse. — Ibid. 



Lateran, v., a.d. 1516. 

Session X. — {Episcopal Autiiority over the Press.) 

.... With the approbation of this sacred 
Council .... we decree and ordain that, henceforth, 
in all future times, as well in our city, as in all other 
states and dioceses whatsoever, no person presume 
to print or cause to be printed, any book, or any 
writing whatsoever, unless they be first accurately 
examined ; if in our city, by our vicar and master of 
the palace ; but in other states or dioceses, by the 
bishop or some other .... deputed by the bishop for 

Session X. 

.... hoc sacro approbante Concilio .... statuimus et ordi- 
namus, quod de caetero perpetuis futuris temporibus nullus librum 
aliquem, seu aliam quamcumque scripturam, tarn in urbe nostra, 
quam aliis quibusvis civitatibus etdioecesibus imprimere seuimprimi 
facere prsesumat ; nisi prius in urbe per vicarium nostrum et sacri 
palatii magistrum ; in aliis vero civitatibus et dioecesibus per epis- 
copum vel alium . . . . ab eodem episcopo ad id deputandum ; 



LATERAN, V. 



155 



that purpose ; and be approved by subscription under 
their own hands, to be given gratuitously and with- 
out delay on pain of excommunication. But if any 
one shall presume to do otherwise, besides the loss 
of the printed books and public burning, and the 
payment of a hundred ducats (without hope of re- 
mission), to the press of the prince of apostles in 
Rome, and the suspension of his exercise of printing 
for a whole year, let him be bound with the sentence 
of excommunication. 

. . . . diligenter examinentur, et per eorum manu propria sub- 
scriptionem, sub excoramunicationis sententia gratis et sine dila- 
tione imponendam, approbentur. Qui autem secus praesumpse- 
rit, ultra librorum impressorum amissionem, et illorum publicam 
combustionem, et centum ducatorum fabricae principis Apostolo- 
rum de urbe (sine spe remissionis solutionem), ac anni continui 
exercitii impressionis suspensionem, excommunicationis sententia 
innodatus existat, &c. — Cone. xiv. 257 — 8. 



156 



COUNCIL OF TRENT, a.d. 1545—1563. 

Session III., a.d. 1546. 

Decree concerning the Creed. 

In the name of the Holy and undivided 
Trinity, this holy, oecumenical and general Synod 
of Trent, lawfully assembled in the Holy Spirit 

. . . before all things, decrees and determines 
to set forth, in the first place, the Confession of 
Faith, following the examples of the Fathers in 
this matter, who were wont to place this in the 
beginning of their actions, as a shield against all 
heresies .... Wherefore it has thought fit to express 

In nomine Sanctse et individuse Trinitatis, Patris, et Filii, et 
Spiritus Sancti. Haec sacrosancta oecumenica, et generalis Tri- 
dentina Synodus in Spiritu Sancto legitime congregata . . . 
.... ante omnia statuit et decernit, praemittendam esse Con- 
fessionem Fidei, Patrum exempla secuta, qui sacratioribus conci- 
liis hoc scutum contra omnes hsereses in principio suarum actio- 



TRENT. CREED. 



157 



the symbol of the faith which the holy Roman 
Church uses, as that first principle in which all, who 
profess the faith of Christ, necessarily believe, and 
the firm and only foundation against which the 
gates of Hell shall not prevail, in the very words in 
which it is read in all the churches; which is as 
follows. I BELIEVE in One God, the Father Al- 
mighty, maker of heaven and earth, of all things 
visible and invisible ; and in one Lord Jesus Christ, 
the only begotten Son of God, born of the Father 
before all worlds ; God of God, Light of Light, very 
God of very God ; begotten, not made, being of one 
substance with the Father, by whom all things were 
made : who for us men and for our salvation, came 
down from heaven, and was incarnate by the Holy 
Ghost of the Virgin Mary, and was made man : He 
was crucified also for us. He suffered under Pontius 

num apponere consuevere .... Quare symbolum fidei, quo sancta 
Romana Ecclesia utitur, tanquam principium illud, in quo omnes, 
qui fidem Christi profitentur, necessario conveniunt, ac fundamen- 
tum firmum et unicum, contra quod portae Inferi nunquam prasva- 
lebunt, totidem verbis, quibus in omnibus ecclesiis legitur, expri- 
mendura esse censuit: quod quidem hujusmodi est. Credo in unum 
Deum Patrem Omnipotentem, factorem coeli terrse, visibilium et 
invisibilium ; et in unum Dominum Jesum Christum, Filium Dei 
unigenitum, et ex Patre natum ante omnia ssecula ; Deum de Deo, 
Lumen de Lumine, Deum verum de Deo vero ; genitum non fac- 
tum, consubstantialem Patri, per quern omnia facta sunt : qui 
propter nos homines et propter nostram salutem, descendit de 
coelis, et incarnatus est de Spiritu Sancto ex Maria Virgine, et 
homo factus est : crucifixus etiam pro nobis, sub Pontio Pilato 



158 



TRENT. CREED. 



Pilate and was buried : and the third day He rose 
again, according to the Scripture : and ascended into 
Heaven ; He sitteth at the right hand of the Father : 
and He shall come again with glory to judge the 
quick and the dead ; of whose kingdom there shall 
be no end ; and in the Holy Ghost the Lord and 
giver of life ; who proceedeth from the Father and 
the Son, who with the Father and the Son together 
is worshipped and glorified ; who spake by the Pro- 
phets : and one holy Catholic and Apostolic Church. 
I acknowledge one Baptism for the Remission of 
Sins ; and I look for the resurrection of the dead, and 
the life of the world to come. Amen. 

passus, et sepultus est ; et resurrexit tertia die, secundum Scrip- 
turas : et ascendit in coelum ; sedet ad dexteram Patris : et 
iterum venturus est cum gloria judicare vivos et mortuos ; 
cujus regni non erit finis : et in Spiritum Sanctum Dominum et 
vivificantem ; qui ex Patre, Filioque procedit ; qui cum Patre, 
et Filio simul adoratur, et conglorificatur ; qui locutus est per 
Prophetas : et unam sanctam Catholicam et Apostolicam Eccle- 
siam. Confiteor unum Baptisma in remissionem peccatorum ; 
et expecto resurrectionem mortuorum, et vitam venturi saeculi. 
Amen. — Cone. xiv. 743 — 4. 



TRENT. CANON OF SCRIPTURE. 



159 



SESSION IV., A.D. 1546. 

Decree concerning the Canonical Scriptures. 

The holy, oecumenical and general Synod of 
Trent, lawfully assembled in the Holy Spirit, the 
same three legates of the Apostolical See presiding, 
having always in view this object, namely, that all 
errors being removed, there might be preserved in 
the Church the purity of the Gospel ; which was pro- 
mised afore by the prophets in the Holy Scriptures, 
but which our Lord Jesus Christ, the Son of God, 
did with his own mouth first declare, and afterwards 
order to be preached to every creature, by His apos- 
tles, as the source of all saving truth and moral dis- 
cipline ; and perceiving that this truth and discipline 
are contained in written books, and in unwritten 

Sacrosancta, oecumenica, et generalis Tridentina Synodus, in 
Spiritu Sancto legitime congregata, prassidentibus in ea eisdem 
tribus Apostolicse Sedis legatis, hoc sibi perpetuo ante oculos 
proponens, ut sublatis erroribus, puritas ipsa Evangelii in Ecclesia 
conservetur ; quod promissum ante per prophetas in Scripturis 
Sanctis Dominus noster Jesus Christus, Dei Filius, proprio ore 
primum promulgavit, deinde per suos apostolos, tanquam fon- 
tem omnis et salutaris veritatis, et morum disciplinse, omni crea- 
turae prsedicari jussit ; perspiciensque banc veritatem et disci- 
plinam contineri in libris scriptis, et sine scripto traditionibus, 



160 



TRENT. 



tradition, which being received by the apostles from 
the mouth of Christ himself, or from the Holy Spirit 
dictating to the apostles, has reached even to us, 
as though it were transmitted by hand ; following the 
examples of the orthodox Fathers, receives and vene- 
rates with the same affection and reverence, all the 
books both of the old and of the New Testament, 
since one God is the author of both, and also tra- 
ditions themselves, relating both to faith and morals, 
which have been as it w ere, orally declared either by 
Christ or by the Holy Spirit, and preserved by con- 
tinual succession in the Catholic Church. It has 
thought fit, moreover, to annex to this decree a list 
of the sacred books, that no doubt may occur to 
any one as to what are received by the Synod. They 
are the underwritten : of the Old Testament, five of 
Moses, to wit. Genesis, Exodus, Leviticus, Numbers, 
Deuteronomy ; Joshua, Judges, Ruth, four of Kings, 

quss ab ipsius Christi ore, ab apostolis acceptge, aut ab ipsis 
apostolis, Spiritu Sancto dictante, quasi per manus traditae, ad 
nos usque pervenerant ; ortbodoxorum Patrum exempla secuta, 
omnes libros tarn veteris quam novi Testamenti, cum utriusque 
unus Deus sit auctor, necnon traditiones ipsas, turn ad fidem 
turn ad mores pertinentes, tanquam vel oretenus a Christo, vel a 
Spiritu Sancto dictatas, et continua successione in Ecclesia Ca- 
tbolica conservatas, pari pietatis affectu ac reverentia suscipit et 
veneratur. Sacrorum vero librorum indicem huic decreto ad- 
scribendum censuit ; ne cui dubitatio suboriri possit, quinam sint 
qui ab ipsa Synodo suscipiuntur. Sunt vero infra scripti .... 
Testamenti Veteris, quinque Moysi, id est, Genesis, Exodus, 
Leviticus, Numeri, Deuteronoraium ; Josue, Judicum, Ruth, qua- 



TRENT. CANON OF SCRIPTURE 



161 



two of Chronicles, the first of Ezra, and the second, 
which is called Neliemiah, Tobit, Judith, Esther, Job, 
the Psalter of David of a hundred and fifty Psalms, Pro- 
yerbs, Ecclesiastes, Song of Solomon, TFisdom, Eccle- 
5M^^2cz^.s, Isaiah, Jeremiah with^«n^cA,Ezekiel, Daniel, 
twelve lesser prophets, to Tvit, Hosea, Joel, Amos, 
Obadiah, Jonah, Micah, Nahum, Habbakuk, Zepha- 
niah, Haggai, Zechariah, IVIalachi, hvo of Maccabees, 
the first and second .... (The Roman canon of the 
New Testament being the same as the English, is not 
repeated here.) .... 

But if any one shall not receive these same books 
entire, ivith all their parts, as they are wont to be 
read in the Catholic Church, and in the old JLatin 
Vulgate edition, for sacred and canonical, and 
shall knowingly and intentionally despise the tra- 
ditions aforesaid ; let him be anathema. 

tuor Regum, duo Pai-alipomenon, Esdrae primus, et secundus 
qui dicitur Neliemias, Tobias, Judith, Hester, Job, Psalterium 
Davidicum centum quinquaginta Psalmorum, Parabolas, Eccle- 
siastes, Canticum Canticorum, Sapientia, Ecclesiasticus, Isaias, 
Jeremias cum Baruch, Ezechiel, Daniel, duodecim prophetae 
minores, id est, Osea, Joel, Amos, Abdias, Jonas, Michaeas, 
Nahum, Habaccuc, Sophonias, Aggseus, Zacharias, Malachias, duo 

MtichabcEorum, primus et secundus Si quis autem libros 

ipsos integros, cum omnibus suis partibus, prout in Ecclesia Ca- 
tholica legi consuevernnt, et in veteri Vulgata Latina editione 
habentur, pro sacris et canonicis non susceperit, et traditiones 
prsedictas sciens et prudens contempserit ; anathema sit, &c. — 
Cone. xiv. 746-7. 



M 



162 



TRENT. 



Decree concerning the Edition and Use of the 
Sacred Books. 

Moreover, the same holy Synod decrees and de- 
clares, that this same old Vulgate edition, which has 
stood the test of so many ages' use in the Church, in 
public readings, disputings, preachings, and expound- 
ings, be deemed authentic, and that no one on any 
pretext dare or presume to reject it. 

And also, for the restraint of wanton wits, it de- 
crees that in matters of faith and morals pertaining 
to the edifying of Christian doctrine, no one relying 
on his own prudence shall dare to interpret the holy 
Scripture, twisting it to his own meaning against the 
sense which has been, and is held by holy Mother 
Church, to whom it belongs to judge concerning the 
true sense and interpretation of Scripture, nor against 
the unanimous consent of the Fathers, even though 

Decretum de Editione et usu Sacrorum Librorum. 

Insuper eadem sacrosancta Synodus statuit et de- 

clarat, ut hsec ipsa vetus et Vulgata editio, quae longo tot saecu- 
lorum usu in ipsa Ecclesia probata est, in publicis lectionibus, 
disputationibus, praedicationibus, et expositionibus, pro authen- 
tica habeatur ; et ut nemo illam rejicere quovis praetextu audeat 
vel praesumat. 

Praeterea ad coercenda petulantia ingenia, decernit, ut nemo 
suae prudentiae innixus, in rebus fidei et morum, ad aedifica- 
tionem doctrinae Christianas pertinentium, sacram Scripturam ad 
suos sensus contorquens, contra eum sensum quern tenuit et 
tenet sancta Mater Ecclesia, cujus est judicare de vero sensu et 
interpretatione Scripturarum Sanctarum, aut etiam contra unani- 
mem consensum Patrum ipsam Scripturam sacram interpretari 



TRENT. SCRIPTURES. 



163 



such interpretations should never be published. Let 
those who shall act contrary to this decree, be de- 
nounced bj the ordinaries, and punished with the 
penalties rightly appointed. 

audeat ; etiamsi hujusmodi interpretationes nullo unquam tem- 
pore in lucem edendae forent. Qui contravenerint, per ordi- 
naries declarentur, et poenis a jure statutis puniantur. — Cone, 
xiv. 747. 

{Hei^e follows a decree concerning 'printers^ confirm- 
ing that of the fifth council of Lateran, given ahove, page 
154.) 



164 



TRENT. 



SESSION v., A.D. 1546. 

Decree concerning Original Sin. 

If any one does not confess that the first man 
Adam, when he transgressed the command of God 
in Paradise, immediately lost the holiness and righ- 
teousness in which he had been formed, and by 
that miscarriage incurred the anger and indignation 
of God, and thus death also, which God before had 
threatened against him, and together with death 
captivity under the power of him that hath the 
power of death, that is, the Devil; and that the 
whole Adam, through this transgression, was changed 
for the worse both as regards soul and body ; let 
him be accursed. 

Sessio V. — De Peccato Originali. 
Si quis non confitetur, primum hominem Adam, cum man- 
datum Dei in paradiso fuisset transgressus, statim sanctitatem, 
et justitiam, in qua constitutus fuerat, amisisse, incurrisseque 
per ofFensam praevaricationis hujusmodi iram et indignationem 
Dei, atque ideo mortem, quam antea illi comminatus fuerat Deus, 
et cum morte captivitatem sub ejus potestate qui mortis deinde 
habuit imperium, hoc est, diaboli, totumque Adam, per illam 
praevaricationis offensam, secundum corpus etanimam, in deterius 
commutatum fuisse ; anathema sit. 



TRENT. ORIGINAL SIN. 



165 



If any one asserts that Adam's sin injured him- 
self alone, and not his posterity; and that the 
holiness and righteousness acceptable to God, which 
he lost, he lost for himself, and not also for us ; or 
that he being stained with the sin of disobedience, 
transmitted death and corporal penalties only upon 
all the human race, and not also sin which is the 
death of the soul ; let him be accursed : since he 
contradicts the Apostle, who says, " By one man 
sin entered into the world, and death by sin ; and 
so death passed upon all men, in that all have 
sinned." 

If any one asserts that this sin of Adam, which ori- 
ginally is one, and being transmitted by propagation 
and not by imitation, is in all men, being peculiar to 
every individual, is removed by the power of human 
nature, or by any other remedy than by the merit 
of the only mediator our Lord Jesus Christ, who has 

Si quis Adas prsevaricationem sibi soli, et non ejus propagini, 
asserit nocuisse; et acceptam a Deo sanctitatem et justitiam, quam 
perdidit, sibi soli, et non nobis etiam eum perdidisse ; aut inqui- 
natura ilium per inobedientiae peccatura mortem et poenas corporis 
tantum in omne genus humanura transfudisse, non autem et 
peccatum quod mors est animse ; anathema sit : cum contra- 
dicat Apostolo dicenti, " Per unum bominem peccatum intra vit 
in mundum, et per peccatum mors ; et ita in omnes homines 
mors pertransiit, in quo omnes peccaverunt." 

Si quis hoc Adae peccatum, quod origine unum est, et propa- 
gatione non imitatione transfusum, omnibus inest, unicuique pro- 
prium, vel per humanae naturae vires, vel per aliud remedium 
asserit tolli, quam per meritum unius mediatoris Domini nostri 
Jesu Christi, qui nos Deo reconciliavit in sanguine suo, factus 



106 



TRENT. — ORIGINAL SIN. 



reconciled us to God by His blood, being made for 
us righteousness, sanctification and redemption ; or 
denies that the merit of Jesus Christ is applied both 
to adults and infants by the Sacrament of Baptism 
when rightly administered in the forms of the Church; 
let him be accursed : for there is no other name 
under heaven given to men whereby we must be- 
saved. Whence that saying, " Behold the Lamb 
of God, which taketh away the sins of the world 
and that, " Whosoever of you have been baptized, 
have put on Christ." 

If any one denies that infants fresh from their 
mothers' wombs should be baptized, even though 
they w^ere born of baptized parents; or shall say 
that they are baptized indeed for the remission 
of sins, but that they have derived no original sin 
from Adam which can need to be expiated by the 
laver of regeneration in order to tbe attaining ever^ 
lasting life; from whence it follows, that in their 

nobis justitia, sanctificatio, et redemptio ; aut negat ipsum Christi 
Jesu meritum per Baptismi Sacramentum in forma Ecclesiae rite 
collatum, tam adultis quam parvulis applicari : anathema sit : 
quia non est aliud nomen sub coelo datum hominibus, in quo 
oporteat nos salvos fieri. Unde ilia vox, " Ecce agnus Dei ; ecce 
qui tollit peccata mundi :" et ilia, *' Q-uicumque baptizati estis, 
Christum induistis." 

Si quis parvulos recentes ab uteris matrum baptizandos negat, 
etiam si fuerint a baptizatis parentibus orti ; aut dicit in remis- 
sionem quidem peccatorum eos baptizari, sed nihil ex Adam 
trahere originalis peccati, quod regenerationis lavacro necesse sit 
expiari ad vitam geternam consequendani : unde sit consequens, 



TRENT. ORIGINAL SIN. 



167 



case the form of baptism for the remission of sins is 
understood not to be true but false ; let him be 
accursed: since that which the Apostle has said, 
" By one man sin entered into the world, and death 
by sin, and so death passed upon all men, in that all 
have sinned," is not to be otherwise understood than 
as the Catholic Church, which is extended every- 
where, has understood it. For by reason of this rule 
of faith, by tradition from the Apostles, even infants, 
who can as yet have committed no sin themselves, 
are thus truly baptized for the remission of sins, 
that the stain which they have contracted by gene- 
ration, may be cleansed by regeneration. For ex- 
cept a man be born again of water and of the Holy 
Ghost, he cannot enter into the kingdom of God. 

If any one denies that the guilt of original sin is 
remitted by the grace of our Lord Jesus Christ, 
which is conferred in baptism ; or asserts that the 

ut in eis forma baptismatis in remissionem peccatorum non vera 
sed falsa intelligatur ; anathema sit : quoniam non aliter intelli- 
gendum est id, quod dixit Apostolus, " Per unum hominem pec- 
catum intravit in mundum, et per peccatum mors ; et ita in omnes 
homines mors pertransiit, in quo omnes peccaverunt," nisi quem- 
admodum Ecclesia Catholica, ubique diffusa, semper intellexit. 
Propter banc enim regulam fidei ex traditione Apostolorum etiam 
parvuli, qui nihil peccatorum in semet ipsis adhuc committere 
potuerunt, ideo in remissionem peccatorum veraciter baptizantur, 
ut in eis regeneratione mundetur, quod generatione contraxerunt. 
Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non 
potest introire in regnum Dei. 

Si quis per Jesu Christi Domini nostri gratiam, quae in bap- 
tismate confertur, reatum originalis peccati remitti negat ; aut 



168 



TRENT. ORIGINAL SIN. 



whole of that which has the nature of sin is not taken 
away, but that it is only scraped over, or not im- 
puted ; let him be accursed. For God hates nothing 
in those who are born again : for " there is no con- 
demnation to them who are truly buried with Christ 
by baptism unto death :" " who walk not after the 
flesh," but "putting off the old man," and putting 
on the new man, which is created after God, have 
been made innocent, free from stain, pure, harmless, 
and beloved of God, heirs indeed of God, and joint 
heirs with Christ, so that nothing at all hinders their 
entrance into heaven. But the holy Synod confesses 
and considers that concupiscence or lust doth remain 
in them that are baptized : which, being left by way 
of exercise, avails not to injure those who do not 
consent to it, and by the grace of Christ manfully 
strive against it : for he who strives lawfully shall be 
crowned. The holy Synod declares that this con- 

etiam asserit, non tolli totum id, quod veram, et propriam pec- 
cati ration em habet, sed illud dicit tan turn radi, aut non im- 
putari ; anathema sit. In renatis enim nihil odit Deus : quia 
" nihil est damnationis iis, qui vere consepulti sunt cum Christo 
per baptismain mortem ;" " qui non secundum carnem ambulant," 
sed " veterem hominem exuentes," et novum, qui secundum Deum 
creatus est, induentes, innocentes, immaculati, puri, innoxii, ac 
Deo dilecti efFecti sunt, hseredes quidem Dei, cohseredes autem 
Christi, ita ut nihil prorsus eos ab ingressu coeli remoretur. Ma- 
nere autem in baptizatis concupiscentiam, vel fomitem, haec sancta 
Synodus fatetur, et sentit : quae cum ad agonem relicta sit, no- 
cere non consentientibus, et viriliter per Jesu Christi gratiam 
repugnantibus, non valet : quinimo qui legitime certaverit, coro- 
iiabitur. Hanc concupiscentiam, quam aliquando Apostolus 



TRENT. ORIGINAL SIN. 



169 



ciipiscence, which the Apostle sometimes calls sin, 
has never been understood by the Catholic Church 
to be called sin, as though it were truly and pro- 
perly sin in them that are regenerate, but because 
it is of sin, and inclines to sin. But if any one think 
otherwise ; let him be accursed. 

peccatum appellat, saiicta Synodus declarat, Ecclesiam Catho- 
licam numquam intellexisse peccatum appellari, quod vere et 
proprie in renatis peccatum sit, sed quia ex peccato est, et ad 
peccatum inclinat. Si quis autem contrarium senserit ; ana- 
thema sit. — Cone. xiv. 751-2. 



170 



TRENT. 



SESSION VL, A.D. 1547. 

Decree concerning Justification. 

Chapter I. — {Of the Insufficiency Nature and of 
the Law to just fy Men.) 

In the first place the holy Synod declares that in 
order to the right understanding the doctrine of 
justification, it is necessary that every one should 
acknowledge and confess, that since all men lost 
their innocence by Adam's transgression, being made 
unclean, and, as the Apostle speaks, by nature the 
children of wrath, (as is set forth in the decree con- 
cerning original sin,) they are to such an extent the 
servants of sin, and under the power of the devil 
and of death, that neither the Gentiles by the force 

Decretum de Justificatione. 

Caput I. — De Naturce et Legis ad justificandos Homines Im- 
hecillitate. 

Primum declarat sancta Synodus, ad justificationis doctrinam 
probe et sincere intelligendara, oportere ut unusquisque agnos- 
cat et fateatur, quod cum omnes homines in praevaricatione Adas 
innocentiam perdidissent, facti immundi, et, ut Apostolus inquit, 
natura filii irse, quemadmodum in decreto de peccato original! 
exposuit, usque adeo servi erant peccati, et sub potestate diaboli 
ac mortis, ut non mode Gentes per vim naturae, sed ne Judeei 



TRENT, JUSTIFICATION. 



171 



of nature, nor the Jews by the letter of the law of 
Moses, were able to be freed and rise from it ; at 
the same time that free-will was by no means ex- 
tinguished among them, though weakened in power, 
and inclined to evil. 

quidem per ipsam etiam litteram legis Moysi, inde liberari aut 
surgere possent ; tametsi in eis liberum arbitrium minime ex- 
tinctum esset, viribus licet attenuatum, et inclinatum. 



Chapter II. — {Of the Dispensatio7i and Mystery of the 
Coming of Christ.) 

Whence it came to pass, that when the blessed 
fulness of time was come, the heavenly Father, the 
Father of mercies, and God of all comfort, sent to 
mankind His Son Jesus Christ, who had been de- 
clared and promised to many of the holy Fathers 
both before and under the law, both that He might 
redeem the Jews, who were under the law ; and that 
the Gentiles, who followed not after righteousness, 
might attain unto righteousness, and that all might 

Caput II. — De Dispensatione, et Mysterio Adventus Christi. • 

Quo factum est, ut ccelestis Pater, Pater misericordiarum, et 
Deus totius consolationis, Christum Jesum, Filium Suum, et 
ante legem et legis tempore multis Sanctis Patribus declaratum 
ac promissum, cum venit beata ilia plenitudo temporis, ad 
homines miserit, ut et Judaeos, qui sub lege erant, redimeret ; et 
Gentes, quae non sectabantur justitiam, justitiam apprehenderent, 



172 TRENT. JUSTIFICATION. 

receive the adoption of sons. Him hath God set 
forth for our sins as a propitiator, through faith in 
His blood, and not for ours only, but also for the 
sins of the whole world. 

atque omnes adoptionem filiorum reciperent. Hunc proposuit 
Deus propitiatorem per fidem in sanguine ipsius pro peccatis 
nostris, non solum autem pro nostris, sed etiam pro totius mundi. 



Chapter III. — {Who are justified hy Christ.) 

But although He died for all men, all neverthe- 
less do not receive the benefit of His death, but 
they only, to whom the merit of His passion is com- 
municated : for as in truth men, unless they were 
born by propagation from the seed of Adam, would 
not be born unrighteous, seeing that they contract 
their unrighteousness with that propagation, in the 
very act of conception ; so unless they were born 
again in Christ, they would never be justified : since 
that new birth through the merit of His passion, is 

Caput III. — Qui per Christum jusiificantur. 

Varum, etsi ille pro omnibus mortuus est, non omnes tamen 
mortis ejus beneficium recipiunt, sed ii dumtaxat, quibus meri- 
tum passionis ejus communicatur : nam, sicut re vera homines, 
nisi ex semine Adas propagati nascerentur, non nascerentur in- 
justi, cum ea propagatione, per ipsum, dum concipiuntur, propriam 
injustitiam contrahant; ita, nisi in Christo renascerentur, nun- 
quam justificarentur : cum ea renascentia per meritum passionis 



TRENT. JUSTIFICATION. 



173 



attributed to them by grace, whereby they are jus- 
tified. The Apostle exhorts us always to give thanks 
to God for this benefit, who hath made us meet to 
be partakers of the inheritance of the saints in light, 
and hath delivered us from the power of darkness, 
and hath translated us into the kingdom of His dear 
Son, in whom we have redemption and the forgive- 
ness of sins. 

ejus gratia, qua justi fiunt, illis tribuatur. Pro hoc beneficio 
Apostolus gratias nos semper agere hortatur Patri, qui dignos nos 
fecit in partem sortis sanctorum in lumine, et eripuit de potes- 
tate tenebrarum, transtulitque in regnum Filii dilectionis suae, 
in quo habemus redemptionem et remissionem peccatorum. 

Chapter IV. — (A Description is suggested of the 
Justification of the Wicked, and his condition in 
a State of Grace.) 

In which words a description of the Justification 
of the wicked is insinuated ; that it is a translation 
from that state, in which man is born the son of the 
first Adam, into that state of grace, and the adoption 
of sons of God, by the second Adam, Jesus Christ, 
our Saviour : which translation, since the promulga- 

Caput IV. — Insinuatur Descriptio Justificationis Impii, et modus 
ejus in Statu Gratice. 
Quibus verbis Justificationis impii descriptio insinuatur ; ut sit 
translatio ab eo statu, in quo bomo nascitur filius (primi) Adae, 
in statum gratiae, et adoptionis filiorum Dei, per secundum Adam, 
Jesum Christum, Salvatorem nostrum : quae quidem translatio. 



174 



TRENT. JUSTIFICATION. 



tion of the Gospel, cannot take place without the 
laver of regeneration, or the desire of it : as it is 
written, " Except a man be born again of water and 
the Holy Ghost, he cannot enter into the kingdom 
of God." 

post Evangelium promulgatum, sine lavacro regenerationis, aut 
ejus voto, fieri non potest : sicut scriptum est, " Nisi quis le- 
natus fuerit ex aqua et Spiritu Sancto, non potest introire in 
regnum Dei." 

Chapter V. — (Of the necessity of Preparation for 
Justification in Adults, and whence it is.) 

It declares moreover, that the commencement of 
justification itself in adults, is from the preventing 
grace of God through Jesus Christ, that is to say, 
from His calling, whereby they are called, without 
any merits of their own ; so that they who, by rea- 
son of sins, were turned away from God, are disposed 
by His exciting and assisting grace to turn them- 
selves, for their own justification, to the same freely- 

Caput V. — De necessitate Prceparationis ad Jiistificationem in 
Adultis, et unde sit, 
Declarat prseterea, ipsius Justificationis exordium in adultis, a 
Dei per Christum Jesum praeveniente gratia sumendum esse, hoc 
est, ab ejus vocatione, qua, nuUis eorum existentibus meritis, vo- 
cantur; ut, qui per peccata a Deo aversi erant, per ejus excitan- 
tem atque adjuvantem gratiam ad convertendum se ad suam 
ipsorum justificationem, eidem gratiae libere assentiendo, et co- 
operando, disponantur : ita ut, tangente Deo cor hominis per 



TRENT. — JUSTIFICATION. 175 

assenting and co-operating grace : so that when God 
touches the heart of man by the illumination of the 
Holy Ghost ; neither does man altogether do no- 
thing, since he receives that inspiration, when it was 
in his power to reject it ; nor yet can he move him- 
self of his own free will to justification before God, 
without His grace: whence, when in the sacred 
writings, it is said " Return unto me and I will 
return unto you," we are reminded of our freedom : 
when we answer " Turn Thou us, O Lord, and so 
shall we be turned," we acknowledge that we are 
prevented by the grace of God. 

Spiritus Sancti illuminationem, neque homo ipse nihil oranino agat, 
inspirationem illam recipiens, quippe qui illam et abjicere potest, 
neque tamen sine gratia Dei movere se ad justitiam coram illo 
libera sua voluntate possit : unde in sacris litteris cum dicitur, 
" Convertimini ad me, et ego convertar ad vos," libertatis nostrae 
admonemur : cum respondemus, " Converte nos, Domine, ad te, 
et convertemur," Dei nos gratia prseveniri confitemur . 

Chapter VI. — The Method of Preparatio7i, 

But men are disposed to this justification, when 
being excited and assisted by Divine grace, and re- 
ceiving faith by hearing, they are freely moved to 
God, believing those things to be true which have 

Ccqmt VI. — Modus Prceparationis. 
Disponuntur autem ad ipsam justitiam, dum excitati divina 
gratia et adjuti, fidem ex auditu concipientes, libere moventur in 
Deum, credentes vera esse quae divinitus revelata, et promissa 

8 



176 



TRENT. JUSTIFICATION. 



been divinely revealed and promised ; and that, 
above all, namely, that the wicked is justified by 
God through His grace, by the redemption which is 
in Jesus Christ : and while they are sensible that 
they are sinners, are raised from the consideration of 
the fear of God, by which they are profitably alarmed, 
into hope, by turning themselves to consider the 
mercy of God ; believing that He is favourable to 
them for the sake of Christ : they then begin to 
love Him who is the source of all righteousness ; 
and on that account are set against sin by a kind of 
hatred and detestation, that is, by that repentance 
which must be exercised before baptism. Lastly, 
while they resolve to undertake baptism, to begin a 
new life, and to keep the Divine commandments. 
Concerning this disposition it is written, "Every 
one that cometh unto God must believe that He is, 
and that He is a rewarder of them who diligently 

sunt ; atque illud in primis, a Deo justificari impium per gratiam 
ejus per redemptionem, quae est in Christo Jesu : et dum pecca- 
tores se esse intelligentes, a divinse justitise timore, quo utiliter 
concutiuntur, ad considerandam Dei misericordiam se convertendo 
in spem eriguntur, fidentes Deum sibi propter Christum propi- 
tium fore ; illumque, tamquam omnis justitiae fontem, diligere 
incipiunt ; ac propterea moventur adversus peccata per odium 
aliquod, et detestationem, hoc est, per eam poenitentiam, quam 
ante baptismum agi oportet : denique dum proponunt suscipere 
baptismum, inchoare novam vitam et servare divina mandata. De 
hac dispositione scriptum est, "Accedentem ad Deum oportet cre- 
dere, quia est, et quodinquirentibus se remunerator f?it:" et, " Con- 



TRENT. JUSTIFICATION. 



177 



seek Him and, " Son, be of good cheer, thy sins 
are forgiven thee," and " The fear of the Lord driveth 
away sin," and " Repent, and be baptized every one 
of you, in the name of Jesus Christ, for the remis- 
sion of sins, and ye shall receive the gift of the Holy 
Ghost:" and, "Go ye, therefore, and teach all 
nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost ; teaching 
them to observe all things whatsoever I have com- 
manded you," and " Prepare your hearts to the 
Lord.*' 

fide fili, remittuntur tibi peccata tua :" et, " Timor Domini expellit 
peccatum;" et, " Poenitentiam agite, et baptizetur unusquisque 
vestrum in nomine Jesu Christi, in remissionem peccatorum ves- 
tronim, et accipietis donum Spiritus Sancti :" et, " Euntes ergo, 
docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et 
Spiritus Sancti ; docentes eos servare quaecumque mandavi vobis," 
denique, " Prseparate corda vestra Domino." 

Chapter VII. — What is the Justificatio7i of the 
Wicked, and ivhat is the cause of it. 

This disposition or preparation is followed by 
justification itself, which is not only the remission of 
sins, but also sanctification, and renewing of the 
inner man by the voluntary reception of grace, and 

Caput VII. — Quid sit Justijicatio Impii, et quae ejus causce, 

Hanc dispositionem, sen prseparationem justificatio ipsa conse- 
quitur, quae non est sola peccatorum lemissio, sed et sanctifica- 
tio, et renovatio interioris hominis per voluntariam susceptionenv 

N 



178 



TRENT. JUSTIFICATION. 



the gifts ; whence a just man is made of an unjust, 
an enemy turned to a friend, that he may be an 
heir according to the hope of eternal life. The 
causes of this justification are ; 1, The final cause, 
which is the glory of God and of Christ, and life 
eternal ; 2, The efficient cause, a merciful God, who 
gratuitously cleanses and sanctifies the man, signing 
and anointing him with the spirit of promise, which 
is the earnest of our inheritance ; 3, The meritorious 
cause. His most beloved and only-begotten Son, our 
Lord Jesus Christ, who, when we were enemies, of 
His great love wherewith He loved us, by His most 
holy passion on the cross of wood, deserved justifi- 
cation for us, and hath made satisfaction to God the 
Father for us ; 4, The instrumental cause, the sacra- 
ment of baptism, which is the sacrament of faith, 
without which no one ever attained to justification : 
lastly, the one formal cause, the righteousness of 

gratiae, et donorum ; unde homo ex injusto fit Justus, et ex. ini- 
mico amicus, ut sit haeres secundum spem vitae seternse. Hujus 
justificationis causae sunt, finalis quidem, gloria Dei et Christi, 
ac vita aeterna ; efficiens vero, misericors Deus, qui gratuito 
abluit, et sanctificat, signans, et ungens Spiritu promissionis 
sancto, qui est pignus haereditatis nostras ; meritoria autem, dilec- 
tissimus unigenitus suus, Dominus noster Jesus Christus, qui, 
cum essemus inimici, propter nimiam charitatem qua dilexit nos, 
sua sanctissima passione in ligno crucis nobis justificationem 
meruit, et pro nobis Deo Patri satisfecit : instrumentalis item, 
sacramentum baptismi, quod est sacramentum fidei, sine qua 
nulli umquam contigit justificatio : demum, unica formalis causa 



TRENT. JUSTIFICATION. 



179 



God ; not that whereby He Himself is righteous, 
but that whereby He maketh us so ; with which 
being endued by Him, we are renewed in the spirit 
of our mind, and not only accounted, but are truly 
called and are righteous ; receiving in ourselves 
righteousness, according to the measure which the 
Holy Spirit distributeth to every one, as He will, 
and according to each man's own disposition and co- 
operation. For, although no man can be righteous, 
unless the merits of the passion of our Lord Jesus 
Christ are communicated to him ; this, nevertheless, 
takes place in this justification of the wicked, while, 
by the merit of that same holy passion, the love of 
God is shed abroad by the Holy Spirit in the hearts 
of those who are justified, and is inherent in them. 
Whence a man in justification receives together with 
the remission of sins, through Jesus Christ, in whom 
he is engrafted, all these things, namely, faith, hope, 

est justitia Dei ; non qua ipse Justus est, sed qua nos justos facit ; 
qua videlicet ab eo donati, renovamur spiritu mentis nostras, et 
non modo reputamur, sed vere justi nominamur, et sumus ; justi- 
tiamin nobis recipientes, unusquisque suam secundam mensuram, 
quam Spiritus Sanctus partitur singulis, prout vuit, et secundum 
propriam cujusque dispositionem, et cooperationem. Quamquam 
enim nemo possit essa Justus, nisi cui merita passionis Domini 
nostri Jesu Christi communicantur ; id tamen in liac impii Justi- 
ficatione fit, dum ejusdem sanctissimae passionis merito per Spi- 
ritum Sanctum charitas Dei difFunditur in cordibus eorum, qui 
justificantur, atque ipsis inhseret. Unde in ipsa Justificatione cum 
remissione peccatorum haec omnia simul infusa accipit homo per 
Jesum Christum, cui inseritur, fidem, spem, et charitatem. Nam 

N 2 



180 



TRENT. JUSTIFICATION. 



and charity. For faith, unless hope and charity be 
added to it, neither unites a man perfectly with 
Christ, nor makes him a living member of His body. 
Wherefore it is most truly said, that " faith without 
works is dead," and of no avail ; and that " In Christ 
Jesus neither circumcision availeth any thing, nor 
uncircumcision, but faith, which worketh by love." 
This faith the catechumens beg of the Church, before 
baptism, (according to apostolic tradition,) when 
they ask for the faith which conferreth eternal life : 
but faith, without hope and charity, cannot confer 
this ; therefore they immediately hear the word of 
Christ, "If thou wouldest enter into eternal life, 
keep the commandments." They then, receiving 
true and Christian righteousness, immediately that 
they are born again, are commanded to keep it pure 
and undefiled, as that first garment wherewith they 
have been enriched by Christ, in lieu of that which 
Adam by his disobedience lost for himself and us ; 

fides, nisi ad earn spes accedat, et charitas, neque unit perfecte cum 
Christo, neque corporis ejus vivum membrum efficit : qua ratione 
verissime dicitur, " fidem sine operibus mortuam, et otiosam esse :" 
et, " In Christo Jesu neque circumcisionem aliquid valere, neque 
praeputium, sed fidem, quae per charitatem operatur." Hanc fidem 
ante baptismi sacramentum ex apostolorum traditione catechu- 
meni ab Ecclesia petunt, cum petunt fidem, vitam seternam prae- 
stantem : quam sine spe et charitate fides praestare non potest ; 
unde et statim verbum Christi audiunt, " Si vis ad vitam ingredi, 
serva mandata." Itaque veram et Christianam justitiam acci- 
pientes, earn ceu primam stolam pro ilia, quam Adam sua inobe- 
dientia sibi et nobis perdidit, per Christum Jesum illis donatam, 

7 



TRENT. JUSTIFICATION. 



181 



tliat they may bring it before the tribunal of our 
Lord Jesus Christ, and may have eternal life. 

candidam, et immaculatam jubentur statim renad conservare ; ut 
earn perferant ante tribunal Domini nostri Jesu Christi, et habeant 
vitam aeternam. 



Chapter VIII. — Hoiv it may be understood that the 
Wicked is justified hy Faith, and gratuitously. 

But whenever the Apostle says that a man is jus- 
tified by faith, and gratuitously, those words are to 
be understood in the sense which the constant con- 
sent of the Catholic Church has retained and 
expressed ; namely, that we are said to be justified 
by faith, because faith is the beginning of human sal- 
vation, the foundation, and root of all justification, 
without which it is impossible to please God, and 
attain to the fellowship of His sons : and we are said 
to be justified gratuitously, because none of the 

Caput VIII. — Quomodo intelligatur Impium per Fidem, et gratis 
justificari. 

Cum vero Apostolus dicit, justificari hominem per fidem, et 
gratis, ea verba in eo sensu intelligenda sunt, quern perpetuus 
Ecclesiae Catholicse consensus tenuit et expressit ; ut scilicet 
per fidem ideo justificari dicamur, quia fides est humanse salutis 
initium, fundamentum, et radix omnis justificationis, sine qua 
irapossibile est placere Deo, et ad filiorum ejus consortium per- 
venire : gratis autem justificari ideo dicamur, quia nihil eorum, 



182 



TRENT. JUSTIFICATION. 



things which precede justification, neither faith nor 
works, deserve the grace of justification : for, if it be 
by grace, then it is no more of works ; otherwise, as 
the same Apostle says, grace is no more grace. 

quae justificationem prsecedunt, sive fides sive opera, ipsam jus- 
tificationis gratiam promeretur : si enim gratia est, jam non ex 
operibus ; alioquin, ut idem Apostolus inquit, gratia jam non est 
gratia. 

Chapter IX. — Against the min Confidence of the 
Heretics, 

But although it is necessary to believe that sins 
neither are nor ever were remitted, except gratui- 
tously, by the divine mercy for the sake of Christ, 
it must not be said that they are or have been re- 
mitted to any one who boasts of his assurance and 
certainty of the remission of his sins, and rests in 
that alone : since among heretics and schismatics 
it may and in our own day does happen, that this 
vain confidence, remote from all piety, is preached 
with great contention against the Catholic Church. 

Caput IX. — Contra inanem Hcereticorum Jiduciam, 
Quamvis autem necessarium sit credere, neque remitti, neque 
remissa unquam fuisse peccata, nisi gratis divina misericordia 
propter Christum, nemini tamen fiduciam, et certitudinem remis- 
sionis peccatorum suorum jactanti, et in ea sola quiescenti, pec- 
cata dimitti, vel dimissa esse dicendum est : cum apud hsereti- 
cos et schismaticos possit esse, imo nostra tempestate sit, et 
magna contra Ecclesiam Catholicam contentione prsedicetur vana 
hsec, et ab orani pietate remota fiducia. Sed neque illud asse- 



TRENT. — JUSTIFICATION. 



183 



Nor may it be asserted that they who are truly jus- 
tified, ought to determine for themselves without 
any hesitation, that they are so, and that no one is 
absolved and justified from sin unless he believe for 
certain that he is absolved and justified ; and that 
absolution and justification are accomplished by this 
faith alone ; as if any one who does not believe this 
must needs doubt concerning the promises of God, 
and the efficacy of the death and resurrection of 
Christ : for, as no religious person ought to doubt of 
the mercy of God, and the merits of Christ, and the 
virtue and efficacy of the sacraments, so every per- 
son who considers himself, and his own infirmity 
and indisposition, may be in fear and dread concern- 
ing his own grace ; since no man can know that he 
has attained the grace of God, with that assurance 
of faith, which is incapable of error. 

rendum est, oportere eos, qui vere justificati sunt, absque ulla 
omnino dubitatione apud semet-ipsos statuere se esse justificatos, 
neminemque a peccatis absolvi, ac justificari, nisi eum, qui certo 
credat se absolutum, et justificatum esse ; atque hac sola fide ab- 
solutionem, et justificationem perfici ; quasi qui hoc non credit, de 
Dei promissis, deque mortis et resurrectionis Christi efiicacia dubi- 
tet : nam, sicut nemo pius de Dei misericordia, de Christi merito, 
deque sacramentorum virtute, et efficacia dubitare debet, sic 
quilibet, dum se ipsum suamque propriam infirmitatem et indis- 
positionem respicit, de sua gratia formidare et timere potest ; 
cum nuUus scire valeat certitudine fidei, cui non potest subesse 
falsum, se gratiam Dei esse consecutum. 



184 



TRENT. JUSTIFICATION. 



Chapter X. — Of the Increase of received Justifi- 
cation, 

Thus, then, being justified, and made the friends 
and servants of God, and going from one virtue to 
another, they are renewed, as the Apostle speaks, 
day by day, that is, by mortifying their fleshly mem- 
bers, and exhibiting them as instruments of 
righteousness unto holiness, by the keeping the 
commands of God and of the Church ; faith co- 
operating with their good works, they increase in 
that righteousness which is acceptable by the grace 
of Christ, and are more justified : as it is written, 
" He that is righteous let him be righteous still," and, 
again, " Fear not until death to be justified ;" and, 
again, " Ye see that a man is justified by works and 
not by faith only." The holy Church seeks this in- 

Caput X. — De acceptce Justificationis Incremento. 

Sic ergo justificati, et amici Dei, ac domestici facti, euntes de 
virtute in virtutem, renovantur, ut Apostolus inquit, de die in 
diem, hoc est, mortificando membra carnis suae, et exhibendo ea 
arma justitias in sanctificationem ; per observationem mandatorum 
Dei, et Ecclesiae, in ipsa justitia, per Christi gratiam accepta, 
cooperante fide bonis operibus, crescunt, atque magis justifican- 
tur : sicut scriptum est, " Qui Justus est, justificetur adhuc," et 
iterum, " Ne verearis usque ad mortem justificari ;" et rursus, 
Videtis, quoniam ex operibus justificatur homo, et non ex fide 
tantum." Hoc vero justitioe incrementum petit sancta Ecclesia, 



TRENT. JUSTIFICATION. 



185 



crease of righteousness, when it prays, "Give 
unto us, O Lord, the increase of faith, hope, and 
charity." 

cum orat, Da nobis Domine fidei, spei, et caritatis augmen- 
tum." 

Chapter XI. — Of the kee'ping the Commandments, 
and of the necessity and 'possibility of it. 

But no man, however much justified, ought to 
think himself freed from keeping the command- 
ments : nor ought that rash sentence to be used, 
which the Fathers condemned with anathema, 
namely, that the commandments of God are impos- 
sible to be observed by a justified person ; for God 
does not enjoin impossibilities, but by enjoining He 
admonishes you both to do what you can, and to 
pray for that you cannot, and helps you that you 
may be able : " Whose commandments are not 
grievous ;" whose " yoke is easy, and His burthen 

Caput XI. — De observatione Mandaioru7n, deque illius necessitate 
et possihilitate. 

Nemo autem, quantumvis justificatus, liberiim se esse ab obser- 
vatione mandatorum putare debet ; nemo temeraria ilia, et a Pa- 
tribus sub anathemate prohibita voce uti ; Dei prsecepta homini 
justificato ad observandum esse impossibilia : nam Deus impossi- 
bilia non jubet, sed jubendo monet, et facere quod possis, et 
petere quod non possis ; et adjuvat, ut possis. " Cujus mandata 
gravianon sunt cujus " jugum suave est, et onus leva." Qui 



186 



TRENT. — JUSTIFICATION. 



light." For they who are the sons of God, love 
Christ ; and they who love Him, as He Himself tes- 
tifies, keep His words ; which thing they are able to 
accomplish with divine help. For, although in this 
mortal life, men, however holy and just, fall occasion- 
ally into light and daily offences, which are called 
venial, they do not on that account cease to be 
righteous ; for the saying of the just is both humble 
and true, " Forgive us our debts." Whence it hap- 
pens, that the righteous ought to think themselves 
so much the more bound to walk in the way of 
righteousness, by how much being made free from sin 
and become the servants of God, they are able to ad- 
vance in their sober, and righteous, and godly life, 
through Jesus Christ, by whom they have had access 
to that grace. For God does not desert those that 
are justified by His grace, unless He be first deserted 
by them. Therefore no man ought to flatter himself 

enim suntfilii Dei, Christum diligunt ; qui autem diligunt eum, ut 
ipsemet testatur, servant sermones ejus ; quod utique cum divino 
auxilio praestare possunt. Licet enim in hac mortali vita, quan- 
tumvis sancti et justi, in levia saltern, et quotidiana, quae etiam 
venalia dicuntur, peccata quandoque cadant, non propterea desi- 
nunt esse justi ; nam justorum ilia vox est, et humilis, et verax : 
" Dimitte nobis debita nostra." Quo fit, ut justi ipsi eo magis se 
obligatos ad ambulandum in via justitise sen tire debeant, quo 
liberati jam a peccato, servi autem facti Deo, sobrie, juste, et pie 
viventes, proficere possunt per Christum Jesum, per quem acces- 
sum habuerunt in gratiam istam. Deus namque sua gratia semel 
justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo 



TRENT. JUSTIFICATION. 



187 



by faith alone, imagining that he is made heir by 
faith alone, and will obtain the inheritance, though 
he suffer not with Christ, that He may be also glo- 
rified together: for, as the Apostle speaks, even 
Christ Himself, " though He were a Son, yet learned 
He obedience by the things which He suffered, and 
being made perfect. He became the author of eter- 
nal salvation to all them that obey Him." For 
which cause the Apostle himself warneth them that 
are justified, " Know ye not, that they which run in 
the race run all, but one receiveth the prize? so 
run that ye may attain." " I, therefore, so run, not 
as uncertainly, so fight I, not as one that beateth 
the air, but I keep under my body, and bring it 
into subjection, lest that by any means, when I have 
preached to others, I myself should be a castaway." 
Likewise the prince of the apostles, Peter, " Give 
diligence that by good works, ye make your calling 

sibi in sola fide blandiri debet, putans fide sola se hseredem esse 
constitutum, haereditatemque consecuturum, etiam si Christo non 
compatiatur, ut et conglorificetur : nam et Christus ipse, ut in- 
quit Apostolus, " cum esset Filius Dei, didicit ex iis, quse passus 
est, obedientiam ; et consummatus, factus est omnibus obtempe- 
rantibus sibi causa salutis seternee." Propterea Apostolus ipse 
raonet justificatos, dicens : " Nescitis quod ii, qui in stadio currunt, 
omnes quidem currunt, sed unus accipit bravium ? sic currite, ut 
comprehendatis." " Ego igitur sic curro, non quasi in incertum : 
sic pugno, non quasi aerem verberans, sed castigo corpus meum, 
et in servitutem redigo, ne forte, cum aliis prsedicaverim, ipse 
reprobus efficiar." Item princeps apostolorum Petrus, " satagite, 
ut per bona opera certam vestram vocationem, et electionem fa- 



188 



TRENT. JUSTIFICATION. 



and election sure ; for, if ye do these things, ye shall 
never fall." Whence it appears, that those persons 
are opposed to the orthodox doctrine of religion, 
who say, that a righteous man sinneth, at least 
venially, in every good work ; or, which is more hor- 
rible, that he merits eternal punishment by it ; the 
same is to be said of those who declare that the 
righteous sin in all their works, if, by way of exciting 
their sloth, and encouraging themselves to run in 
the race, while they seek first that God may be glo- 
rified, they also have regard to the eternal reward ; 
for it is written, " I have inclined my heart to fulfil 
thy righteousness alway, on account of the reward :" 
and the apostle says of Moses that " he had respect 
unto the recompense of reward." 

ciatis ; hsec enim facientes, iion peccabitis aliquando." Unde con- 
stat eos orthodoxae religionis doctrinae adversari, qui dicunt, 
justum in omni bono opere saltern venialiter peccare ; aut, quod 
intolerabilius est, poenas aeternas mereri ; atque etiam eos, qui 
statuunt, in omnibus operibus justos peccare, si in illis suam 
ipsorum socordiam excitando, et sese ad currendum in stadio 
cobortando, cum hoc, ut in primis glorificetur Deus, mercedem 
quoque intuentur aeternam ; cum scriptum sit, '* Inclinavi cor 
meum ad faciendas justificationes tuas propter retributionem." Et 
de Mose dicat apostolus, quod " respiciebat in remunerationem." 



TRENT. JUSTIFICATION. 



189 



Chapter XII. — The rash Presumption of Predestina- 
tion is to be avoided. 

No man also, as long as he is in this life, ought 
so to presume concerning the hidden mystery of 
predestination, as certainly to determine that he is 
of the number of the predestinated : as though it 
were true, that one who is justified either can no 
longer sin, or if he sin, ought to promise himself a 
certainty of repentance : for, except by special reve- 
lation, it cannot be known whom God hath chosen 
for Himself. 

Caput XII. — Prcedestinationis temerariam Prcesumptionem ca- 
vendam esse. 

Nemo quoque, quamdiu in hac mortalitate vivitur, de arcano 
divinse praedestinationis mysterio usque adeo prsesumere debet, ut 
certo statuat se omnino esse in numero prsedestinatorum ; quasi 
verum esset, quod justificatus, aut amplius peccare non possit, aut, 
si peccaverit, certam sibi resipiscentiam promittere debeat ; nam, 
nisi ex speciali revelatione, sciri non potest quos Deus sibi. 
elegerit. 

Chapter XIII.-— -0/" the Gift of Perseverance. 

In like manner concerning the gift of perse ve^ 
ranee, of which it is written, " He that shall endure 
unto the end, the same shall be saved," (which gift 

Caput XIII. — De Perseveraniice Munere. 
Similiter de perseverantise munere, de quo scriptum est, " Qui 
perseveraverit usque in finem, hie salvus erit :" (quod quidem 



190 



TRENT. JUSTIFICATION. 



cannot be had but from Him who is able to estab- 
lish him that standeth, that he may stand per- 
severingly, and to restore him that falleth,) let no 
man promise it to himself with any absolute cer- 
tainty ; although all ought to place the utmost 
reliance on the help of God. For God, unless 
they be wanting to His grace, as He hath begun 
a good work in them so will He fulfil it, working in 
them both to will and to do. Nevertheless, let them 
that think they stand, take heed lest they fall, and 
let them work out their salvation with fear and 
trembling, in watchings, in alms, in prayings, in offer- 
ings, in fastings, and in chastity : for, knowing that 
they have been born again into the hope of glory, 
and not as yet unto glory itself, they have need to 
fear concerning the contest which remains, with the 
flesh, the world, and the devil, in which they cannot 
be conquerors, unless through the grace of God, 
they obey the Apostle, who says, " We are debtors, 

aliunde haberi non potest, nisi ab eo, qui potens est eum qui 
stat statuere, ut perseveranter stet, et eum qui cadit restituere,) 
nemo sibi certi aliquid absoluta certitudine poUiceatur ; tametsi 
in Dei auxilio firmissimam spem collocare, et reponere omnes 
debent. Deus enim, nisi ipsi illius gratiae defuerint, sicut coepit 
opus bonum, ita perficiet, operans velle et perficere. Vemmtamen 
qui se existimant stare, videant ne cadant, et cum timore ac 
tremore salutem suam operentur in laboribus, in vigiliis, in elee- 
mosynis, in orationibus, et oblationibus, in jejuniis, et castitate : 
formidare enim debent, scientes quod in spem gloriae, et nondum 
in gloriam renati sunt, de pugna quae superest cum carne, eum 
mundo, cum diabolo, in qua victores esse non possunt, nisi cum 



TRENT. JUSTIFICATION. 



191 



not to the flesh to live after the flesh, for if ye live 
after the flesh ye shall die ; but if ye through the 
Spirit do mortify the deeds of the body, ye shall 
live." 

Dei gratia Apostolo obtemperent, dicenti : " Debitores sumiis non 
cami, ut secundum carnem vivamus : si enim secundum carnem 
vixeritis, moriemini ; si autem Spiritu facta carnis mortificaveritis, 
vivetis." 

Chapter XIV. — Of the Lapsed, and their Restoration, 

But they who by sin have fallen from the grace 
of justification which they have received, can again 
be justified, when, at the instigation of God, by the 
merits of Christ, they procure a restoration of the 
grace which they had lost, by means of the sacra- 
ment of repentance. For this mode of justification 
is the restoration of a lapsed person ; which the Fa- 
thers aptly styled the second plank after shipweck 
of forfeited grace. For for them who fall into sin 
after baptism, Jesus Christ instituted the sacrament 
of repentance, when He said, " Recei\^e ye the Holy 

Caput XIV. — De Lapsis, et eorum Reparat'ione. 

Qui vero ab accepta justificationis gratia per peccatum excide- 
runt, rursus justificari poterunt, cum, excitante Deo, per poeni- 
tentise sacramentum merito Christi amissam gratiam recuperare 
procuraverint. Hie enim justificationis modus est lapsi reparatio ; 
quam secundam post naufragium deperditae gratise tabulam sancti 
Patres apte nuncuparunt. Etenim pro iis, qui post baptismum 
in peccata labuntur, Christus Jesus Sacramentum instituit pceni- 
tentiae, cum dixit, " Accipite Spiritum Sanctum ; quorum remise- 



192 



TRENT. JUSTIFICATION. 



Ghost ; whosesoever sins ye remit, they are remitted 
unto them, and whosesoever sins ye retain, they are 
retained." From whence we are taught that a 
Christian man's repentance after a fall, is very dif- 
ferent from that which precedes baptism, and con- 
tains not only a ceasing from sins, and a detestation 
of them, or an humble and contrite heart, but also a 
sacramental confession of them, at least in desire, 
and to be performed in its season, and a priestly 
absolution of them ; as also satisfaction by fastings, 
alms, prayers, and other devout exercises of the spiri- 
tual life ; which are to be performed, not indeed for 
eternal punishment, which is remitted together with 
the offence, in the sacrament, or desire of the sacra- 
ment ; but for temporal punishment, which, as the 
sacred writings teach, is not, as in baptism, entirely 
remitted to them who, being ungrateful to the grace 
of God which they have received, have grieved the 

ritis peccata, remittuntur eis : et quorum retinueritis, retenta 
sunt." Unde docendum estj, Christian! hominis poenitentiam post 
lapsum multo aliam esse a baptismal], eaque contineri non mode 
cessationem a peccatis, et eorum detestationera, aut cor contritum 
et humiliatum, verum etiara eorumdem sacraraentalem confes- 
sionem saltern in voto, et suo tempore faciendam, et sacerdotalem 
absolutionem ; itemque satisfactionem perjejunia, eleemosynas, 
orationes, et alia pia spirituals vitse exercitia : non quidem pro 
poena seterna, quae vel sacramento, vel sacramenti voto una cum 
culpa remittitur ; sed pro poena temporali, quae, ut sacrse litterae 
docent, non tota semper, ut in baptismo sit, dimittitur illis, qui 
gratiae Dei, quam acceperunt, ingrati, Spiritum Sanctum con- 



TRENT. JUSTIFICATION. 



193 



Holy Spirit, and have not feared to violate the tem- 
ple of God. Concerning which repentance it is 
written, " Remember from whence thou art fallen, 
and repent, and do the first works :" and again, 
" Godly sorrow Avorketh lasting repentance unto sal- 
vation :" and again, " Repent, and bring forth fruits 
meet for repentance." 

tristaverunt, et templum Dei violare non sunt veriti. De qua 
poenitentia scriptum est, " Memor esto, unde excideris, age poeni- . 
tentiam, et prima opera fac :" et iterum, " Quae secundum Deum 
tristitia est, poenitentiam in salutem stabilem operatur :" et rur- 
sus, ** Poenitentiam agite ; et facite fructus dignos poenitentise." 

Chapter XV. — Grace, but not Faith, is lost by every 
* deadly Sin. 

In opposition to the crafty devices of certain men, 
who by smooth words and blessings beguile the 
hearts of the simple, we must assert that the grace 
of justification which has been received, is lost, not 
only by infidelity, by which faith itself is lost, but 
also by every mortal sin, although faith be not lost. 
This is to be maintained in defence of the teaching 

Caput XV. — Quolihet mortali Peccato amitti Gratiam, sed non 

Fidem. 

Adversus etiam hominum quorundam callida ingenia, qui per 
dulces sermones et benedictiones seducunt corda innocentium, 
asserendum est, non modo infidelitate, per quam et ipsa fides 
amittitur, sed etiam quocumque alio mortali peccato, quamvis 
non amittatur fides, acceptam justificationis gratiam amitti : 

O 



194 



TRENT. JUSTIFICATION. 



of the divine law, which excludes from the kingdom 
of heaven not only the unbelievers, but believers 
also, fornicators, adulterers, effeminate, abusers of 
themselves with mankind, thieves, covetous persons, 
drunkards, revilers, extortioners, and all others who 
commit deadly sins, from which, by the assistance of 
divine grace, they might have kept themselves, but 
for which they are separated from the grace of 
Christ. 

divinse legis doctrinam defendendo, quse a regno Dei non solum 
infideles excludit, sed et fideles quoque, fornicarios, adulteros, 
molles, masculorum concubitores, fures, avaros, ebriosos, male- 
dicos, rapaces, caeterosque omnes, qui lethalia committunt pec- 
cata, a quibus cum divinae gratiae adjumento abstinere possunt, 
et pro quibus a Christi gratia separantur. 

Chapter XVI.- — Of the Fruit of Justification^ that is, 
of the Merit of good Wm-ks, and of the Reason of the 
Merit itself. 

On this account the words of the Apostle are to 
be set before men who have been justified, whether 
they have constantly preserved the grace they had 
received, or have recovered it when lost ; " Abound 
in every good work, forasmuch as ye know that your 

Caput XVI. — De Fructu Justificationis, hoc est, de Merito bono- 
rum Operum, deque ipsius Meriti Ratione. 

Hac igitur ratione justificatis hominibus, sive acceptam gratiam 
perpetuo conservaverint, sive amissam recuperaverint, proponenda 
sunt Apostoli verba, Abundate in omni opere bono, scientes, 



TRENT. JUSTIFICATION. 



195 



labour is not in vain in the Lord " for God is not 
unrighteous to forget your work and labour of love 
which ye have shewed in His name." And " cast 
not away therefore your confidence, which hath great 
recompense of reward." Therefore to them that 
continue in good works, and hope in God to the end, 
eternal life is to be proposed, both as the free gift 
mercifully promised to the sons of God, through 
Jesus Christ, and also as the reward, which from the 
promise of God himself is to be faithfully rendered 
to their good works and deservings. For this is the 
crown of righteousness which, after his fight and 
course, the Apostle said was laid up for him, to be 
given to him by the righteous judge, and not to him 
only, but to all them that love His coming. For 
that same Jesus Christ infuses his virtue into those 
who are justified, like the head into the members, 
and the vine into its branches, which virtue always 

quod labor vester non est inanis in Domino ;" "non enim injustus 
est Deus, ut obliviscatur operis vestri, et dilectionis quam ostendi- 
tis in nomine ipsius." Et, "Nolite amittere confidentiam vestram, 
quae magnam habet remunerationem." Atque ideo bene operan- 
tibus usque in finem, et in Deo sperantibus, proponenda est vita 
seterna, et tanquam gratia filiis Dei per Christum Jesum miseri- 
corditer promissa, et tanquam merces ex ipsius Dei promissione 
bonis ipsorum operibus, et meritis fideliter reddenda. Hsec est 
enim ilia corona justitiss, quam post suum certamen et cursum 
repositam sibi esse aiebat Apostolus, ajustojudice sibi redden- 
dam, non solum autem sibi, sed et omnibus, qui diligunt adven- 
tum ejus. Cum enim ille ipse Christus Jesus tanquam caput in 
membra, et tanquam vitis in palmites, in ipsos justificatos jugiter 



196 



TRENT. JUSTIFICATION. 



precedes, accompanies and follows their good works, 
and without it they cannot by any means be pleasing 
to God, nor have any merit in them. We must not 
believe that anything is wanting to those who are 
justified, but that they may be counted amply to 
satisfy the divine law, according to this state of life, 
by those works which are wrought in God, and truly 
to merit the obtaining eternal life in its season, if so 
be that they depart this life in grace. For Christ 
our Saviour says, " Whosoever drinketh of the water 
that I shall give him shall never thirst ; but the water 
that I shall give him shall be in him a well of water 
springing up into everlasting life." Thus neither do 
we establish our own righteousness, as though it 
were our own, nor do we put out of sight or reject 
the righteousness of God ; for that is said to be our 
righteousness ; because we are justified by it abiding 
in us, and the same is the righteousness of God, as 

virtutem influat ; quae virtus bona eorum opera semper antece- 
dit, comitatur, et subsequitur, et sine qua nullo pacto Deo grata, 
et meritoria esse possent. Nihil ipsis justificatis amplius deesse 
credendum est, quo minus plene illis quidem operibus, quae in 
Deo sunt facta, divinae legi pro hujus vitae statu satisfecisse, et 
vitam aeternam, suo etiam tempore, (si tamen in gratia decesse- 
rint,) consequendam, vere promeruisse censeantur. Cum Christus 
Salvator noster dicat, " Si quis biberit ex aqua quam ego dabo 
ei, non sitiet in aeternum ; sed fiet in eo fons aquae salientis in 
vitam aeternam." Ita neque propria nostra justitia, tanquam ex 
nobis, propria statuitur, neque ignoratur aut repudiatur justitia 
Dei ; quae enim justitia nostra dicitur, quia per eam nobis in- 



TRENT. JUSTIFICATION. 



197 



it is infused into us by God, through the merits of 
Christ. Nor must we forget, that, although in the 
sacred volume so much is ever ascribed to good 
works that Christ should promise that, " Whoso 
giveth to one of these little ones a cup of cold water, 
he shall in no wise lose his reward ;" and the Apos- 
tle testifies that " our light affliction which is but 
for a moment, worketh for us a far more eternal and 
exceeding weight of glory ;" still God forbid that a 
Christian man should trust or glory in himself, and 
not rather in the Lord ; whose goodness towards 
all men is such that He willeth that the things which 
are His gifts, the same should be their merits. And 
because " in many things we offend all," every one 
of us ought to place before his eyes not only mercy 
and goodness, but also severity and judgment. Nor 
should any man judge himself, even though he be 
not conscious of any evil ; because the life of every 

haerentem justificamur, ilia eadem Dei est, quia a Deo nobis in- 
funditur per Christi meritum. Neque vero illud omittendum 
est, quod licet bonis operibus in sacris litteris usque adeo tri- 
buatur, ut, etiam " Qui uni ex minimis suis potum aquae frigidae 
dederit," promittat Christus, " eum non esse sua mercede caritu- 
rum ;" et Apostolus testetur, id " quod in prassenti est momenta- 
neum, et leve tribulationis nostras, supra modum in sublimitate 
aeternum glorias pondus operari in nobis absit tamen, ut Chris- 
tianus homo in se ipso vel confidat vel glorietur, et non in Domino ; 
cujus tanta est erga omnes homines bonitas, ut eorum velit esse 
merita, quae sunt ipsius dona. Et quia '* in multis offendimus 
omnes," unusquisque, sicut misericordiam et bonitatem, ita seve- 
ritatem et judicium, ante oculos habere debet. Neque se ipsuni 
aliquisj etiam si nihil sibi conscius fuerit, judicare : quoniam 



198 



TRENT. JUSTIFICATION. 



man is to be examined and judged not by the judg- 
ment of men, but of " the Lord, who will both bring- 
to light the hidden things of darkness, and make 
manifest the counsels of the heart, and then shall 
every man have praise of God," who, as it is written, 
" will render to every man according to his works." 

To this Catholic doctrine of justification, which 
except a man receive firmly and faithfully, he cannot 
be justified, it has seemed good to the holy Synod to 
subjoin these canons ; that all men may know not 
only what they ought to hold and follow, but also 
what they should shun and avoid. 

omnis liominum vita non humano judicio examinanda et judi- 
caiida est, sed " Dei, qui illuminabit abscondita tenebramm, et 
inanifestabit consilia cordium, et tunc laus erit miieuique a Deo," 
qui, ut scriptum est, " reddet unicuique secundum opera sua." 

Post banc Catbolicam de justificatione doctrinam, quam nisi 
quisque fideliter firmiterque receperit, justificari non poterit, 
placuit sanctae Synodo bos canones subjungere ; ut omnes sciant, 
non solum quid tenere et sequi, sed etiam quid vitare et fugere 
dcbeant. 



TRENT. JUSTIFICATION. 199 



OF JUSTIFICATION. 
Canon I. 

If any shall say, that a man can be justified 
before God by his own works, which he can do by 
the power of human nature, or by the teaching of 
the law, without divine grace through Jesus Christ ; 
let him be accursed. 

Canon I. 

Si quis dixerit, hominem suis operibus, quae vel per humanse 
naturae vires, vel per legis doctrinam fiant, absque divina per 
Jesum Christum gratia posse justificari coram Deo ; anathema 
sit. 

Canon II. 

If any shall say, that divine grace through Jesus 
Christ, is given for this intent only, namely, that 
a man may more easily live righteously and deserve 
eternal life ; as though he could do either without 
grace, by his own free will, though hardly and with 
difficulty ; let him be accursed. 

Canon II. 

Si quis dixerit, ad hoc solum divinam gratiam per Christum 
Jesum dari, ut facilius homo juste vivere, ac vitam aeternam pro- 
mereri possit ; quasi per liberum arbitrium sine gratia utrumque, 
sed segre tamen, et difficulter possit ; anathema sit. 



200 



TRENT. JUSTIFICATION. 



Canon III. 

If any shall say, that it is possible for a man to 
believe, to hope, to love, and to repent as he ought 
to do, so as to receive the grace of justification, 
without the preventing inspiration and assistance of 
the Holy Spirit ; let him be accursed. 

Canon III. 

Si quis dixerit, sine praeveniente Spiritus Sancti inspiratione, 
atque ejus adjutorio, hominem credere, sperare, diligere, aut 
poenitere posse, sicut oportet, ut ei justificationis gratia confe- 
ratur ; anathema sit. 

Canon IV. 

If any shall say, that the free will of man, when 
moved and excited by God, does not co-operate by 
consenting to God, who excites and calls it, so that 
he should dispose and prepare himself to the obtain- 
ing the grace of justification ; and that he cannot 
dissent, if he pleases ; but, like some inanimate thing, 
does nothing and is merely passive ; let him be ac- 
cursed. 

Canon IV. 

Si quis dixerit, liberum hominis arbitrium a Deo motum et 
excitatum nihil cooperari assentiendo Deo excitanti, atque vo- 
canti, quo ad obtinendam justificationis gratiam se disponat ac 
praeparet ; neque posse dissentire, si velit ; sed veluti inanime 
quoddam nihil omnino agere, mereque passive se habere ; ana- 
thema sit. 



TRENT. JUSTIFICATION. 



201 



Canon V. 

If any shall say, that after the sin of Adam, 
the free will of man was lost and extinguished ; or, 
that it is a thing of a mere name, nay, rather a name 
without a substance, a mere fiction, brought in by 
Satan into the Church ; let him be accursed. 

Canon V. 

Si quis liberum hominis arbitrium post Adae peccatum amis- 
sum, et extinctum esse dixerit ; aut rem esse de solo titulo, immo 
titulum sine re, figmentum denique, a Satana invectum in Eccle- 
siam ; anathema sit. 

Canon VI. 

If any shall say, that it is not in the power of man 
to make his ways evil, but that bad works no less 
than good come from God, not by permission only, 
but actually, and from Himself, so that the treachery 
of Judas was no less His immediate work, than the 
calling of Paul ; let him be accursed. 

Canon VI. 

Si quis dixerit, non esse in potestate hominis, vias suas malas 
facere, sed mala opera ita, ut bona, Deum operari, non permissive 
solum, sed etiam proprie, et per se, adeo ut sit ejus proprium 
opus non minus proditio Judae quam vocatio Pauli ; anathema 
sit. 

Canon VII. 

If any shall say, that all works done before justi- 
fication, in whatever manner they may have been 
done, are truly sins, and deserve the wrath of God ; 



202 



TRENT. JUSTIFICATION. 



or that the more earnestly a man strives to dispose 
himself for grace, the more grievously he sins ; let 
him be accursed. 

Canon VII. 

Si quis dixerit, opera omnia, quae ante justificationem fiunt, 
quacumque ration e facta sint, vere esse peccata, vel odium Dei 
mereri ; aut, quanto vehementius quis nititur se disponere ad 
gratiam, tanto eum gravius peccare ; anathema sit. 

Canon VIII. 
If any shall say, that the fear of Hell, through 
which we flee to the mercy of God, lamenting our 
sins ; or by which we abstain from sin, is sinful, and 
makes sinners worse than before ; let him be ac- 
cursed. 

Canon VIII. 

Si quis dixerit, Gehennae metum, per quem ad misericordiam 
Dei de peccatis dolendo confugimus, vel a peccando abstinemus, 
peccatum esse, aut peccatores pejores facere ; anathema sit. 

Canon IX. 

If any shall say, that a wicked man is justified by 
faith alone, so as to understand that nothing else is 
required which may co-operate to the obtaining the 
grace of justification ; and that it is by no means 
necessary that he should be prepared and disposed 
by the motion of his own will ; let him be accursed. 

Canon IX. 

Si quis dixerit, sola fide impium justificari, ita ut intelligat 
nihil aliud requiri, quod ad justificationis gratiam consequendam 
cooperetur, et nulla ex parte necesse esse, eum suae voluntatis 
motu prseparari atque disponi ; anathema sit. 



TRENT. JUSTIFICATION. 



203 



Canon X. 

If any sliall say, that men are justified without the 
righteousness of Christ, by which he has obtained 
merit for us, or that they are formally justified by 
the same ; let him be accursed. 

Canon X. 

Si quis dixerit, homines sine Cliristi justitia, per quam nobis 
meruit, justificari, aut per earn ipsam formaliter justos esse ; 
anathema sit. 

Canon XI. 

If any shall say, that men are justified only by 
the imputation of the righteousness of Christ, or 
only by the remission of sins, excluding grace and 
love, which is shed abroad in their hearts by the 
Holy Spirit, and is inherent in them ; or also that 
the grace, wherewith we are justified, is only the 
favour of God ; let him be accursed. 

Canon XI. 

Si quis dixerit, homines justificari, vel sola imputatione justi- 
tiae Christi, vel sola peccatorum remissione, exclusa gratia et 
charitate, quae in cordibus eorum per Spiritum Sanctum difFunda- 
tur, (quae) iHis inhasreat ; aut etiam, gratiam, qua justificamur, 
esse tantum favorem Dei; anathema sit. 

Canon XII. 

If any shall say, that justifying faith is nothing 
else but confidence in the divine mercy, forgiving 
sins for Christ's sake ; or that this confidence is the 
8 



204 



TRENT. JUSTIFICATION. 



only thing whereby we are justified ; let him be 
accursed. 

Canon XII. 

Si quis dixerit, fidem justificantem nihil aliud esse, quam fidu- 
ciam divinse misericordiae peccata remittentis propter Christum ; 
vel earn fiduciam solam esse, qua justificamur ; anathema sit. 

Canon XIII. 
If any shall say, that in order to obtain the re- 
mission of sins it is necessary for every man to 
believe certainly, and without any hesitation arising 
from his own weakness or indisposition, that his sins 
are forgiven ; let him be accursed. 

Canon XIII. 

Si quis dixerit, omni homini ad remissionem peccatorum asse- 
quendam necessarium esse, ut credat certo absque ulla haesita- 
tione proprise infirmitatis et indispositionis, peccata sibi esse 
remissa; anathema sit. 

Canon XIV. 
If any shall say, that a man is absolved from sin 
and justified in that he certainly believes himself to 
be absolved and justified ; or that no man is truly 
justified unless he believe himself to be justified; 
and that absolution and justification are accom- 
plished by this mere belief ; let him be accursed. 

Canon XIV. 

Si quis dixerit, hominem a peccatis absolvi, ac justificari ex eo 
quod se absolvi, ac justificari certo credat ; aut neminem vere 
justificatum, nisi qui credat se esse justificatum ; et hac sola fide 
absolutionem et justificationem perfici ; anathema sit. 



TRENT. JUSTIFICATION. 



205 



Canon XV. 

If any shall say, that a man who has been born 
again and justified, is bound of faith to believe that 
he is certainly in the number of the predestinated ; 
let him be accursed. 

Canon XV. 

Si quis dixerit, liorninem renatum et justificatum teneri ex 
fide ad credendum, se certo esse in numero prsedestinatorum ; 
anathema sit. 

Canon XVI. 
If any shall say, that, of absolute and infallible 
certainty, he will have the great gift of perse- 
verance unto the end, unless he shall have learned 
this by special revelation ; let him be accursed. 

Canon XVI. 

Si quis magnum illud usque in finem perseverantise donmn se 
certo habiturum absoluta, et infallibili certitudine dixerit, nisi hoc 
ex speciali revelatione didicerit ; anathema sit. 

Canon XVII. 
If any shall say, that the grace of justification 
belongs only to those who are predestinated to life ; 
and that the rest who are called, are called indeed 
but do not receive grace as being predestinated to 
evil by the divine power ; let him be accursed. 

Canon XVII. 

Si quis justificationis gratiam non nisi prasdestinatis ad vitam 
contingere dixerit ; reliquos vero omnes, qui vocantur, vocari 
quidem, sed gratiam non accipere, utpote divina potestafce prse- 
destinatos ad malum ; anathema sit. 



206 



TRENT. JUSTIFICATION. 



Canon XVIII. 
If any shall say, that it is impossible for a man 
who is justified and established under grace, to keep 
the commandments of God ; let him be accursed. 

Canon XVIII. 

Si quis dixerit, Dei praecepta liomini etiam justificato, et sub 
gratia constituto, esse ad observandum inipossibilia ; anathema 
sit. 

Canon XIX. 
If any shall say, that faith is the only command- 
ment in the Gospel, and that other things are in- 
different, neither commanded nor forbidden, but 
free ; or that the ten commandments do not relate 
to Christians ; let him be accursed. 

Canon XIX. 

Si quis dixerit, nihil praeceptum esse in Evangelio praeter 
fidem, cetera esse indlfFerentia, neque praecepta neque prohibita, 
sed libera ; aut decern praecepta nihil pertinere ad Christianos ; 
anathema sit. 

Canon XX. 

If any shall say, that a man justified and ever so 
perfect, is not bound to keep the commands of God 
and of the Church, but only to believing ; as though 
indeed the Gospel were a naked and absolute pro- 

Canon XX. 

Si quis hominem justificatum, et quantum libet perfectum 
dixerit non teneri ad observantiam mandatorum Dei et Ecclesiae, 
sed tantum ad credendum ; quasi vero Evangelium sit nuda et 



TRENT. JUSTIFICATION. 



207 



mise of eternal life, without any condition of keeping 
the commandments ; let him be accursed. 

absoluta promissio vitae aeternse, sine conditione observationis 
mandatorum ; anathema sit. 

Canon XXI. 
If any shall say, that Jesus Christ has been given 
of God to men as a Saviour in whom they should 
trust, and not also as a lawgiver, whom they should 
obey ; let him be accursed. 

Canon XXI. 

Si quis dixerit, Christum Jesum a Deo hominibus datum fuisse, 
ut redemptorem, cui fidant, non etiam ut legislatorem, cui obe- 
diant ; anathema sit. 

Canon XXII. 
If any shall say, that a justified person, either can 
persevere in acceptable righteousness without the 
special assistance of God, or cannot do so with it ; 
let him be accursed. 

Canon XXII. 

Si quis dixerit, justificatum, vel sine speciali auxilio Dei in 
accepta justitia perseverare posse, vel cum eo non posse ; ana- 
thema sit. 

Canon XXIII. 
If any shall say, that a man once justified can no 
longer sin, nor lose grace, and that therefore he who 

Canon XXIII. 

Si quis hominem semel justificatum dixerit, amplius peccare 
non posse, neque gratiam amittere, atque ideo eum qui labitur 



208 



TRENT. JUSTIFICATION. 



falls and sins, was never truly justified ; or on the 
other hand, that he is able throughout his whole 
life to avoid all, even venial, offences, unless it be by 
the special privilege of God, as the Church holds 
concerning the blessed Virgin ; let him be accursed. 

et peccat, nunquam vere fuisse justificatum ; aut contra, posse in 
tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali 
Dei privilegio, quemadmodum de beata Virgine tenet Ecclesia ; 
anathema sit. 

Canon XXIV. 
If any shall say, that justification which has been 
received is not preserved, yea also increased before 
God by good works ; but that these works are merely 
the fruit and signs of justification which has been 
obtained, but not the cause of the increase of it ; let 
him be accursed. 

Canon XXIV. 

. Si quis dixerit, justitiam acceptam non conservari, atque etiam 
non augeri coram Deo per bona opera ; sed opera ipsa fructus 
solummodo, et signa esse justificationis adeptae, non autem ipsius 
augendae causam ; anathema sit. 

Canon XXV. 
If any shall say, that a righteous man sins, at least 
venially, in every good work ; or, which is more in- 
tolerable, that he sins mortally, and so deserves 

Canon XXV. 

Si quis in quolibet bono opere justum saltern venialiter peccare 
dixerit ; aut, quod intolerabilius est, mortaliter, atque ideo poenas 



TRENT. JUSTIFICATION. 



209 



eternal punishment ; and is only not condemned on 
account of it, because God does not impute those 
works to condemnation ; let him be accursed. 

aeternas mereri; tantumque ob id non damnari, quia Deus ea 
opera non imputet ad damnationem ; anathema sit. 

Canon XXVI. 
If any shall say, that through the mercy of God 
and the merits of Jesus Christ, the just ought not 
to expect and hope for eternal reward from God for 
those good works which have been wrought in Him, 
if they persevere unto the end in doing well and 
keeping the divine commands ; let him be accursed. 

Canon XXVI. 

Si quis dixerit, justos non debere pro bonis operibus, quae in 
Deo fuerint facta, expectare et sperare seternam retributionem a 
Deo per ejus misericordiam, et Jesu Cliristi meritum, si bene 
agendo, et divina mandata custodiendo, usque in finem perseve- 
raverint ; anathema sit. 

Canon XXVII. 
If any shall say, that there is no mortal sin but 
unbelief ; or that grace once received cannot be lost 
by any other sin however grievous and enormous, 
but only by the sin of unbelief ; let him be accursed. 

Canon XXVII. 

Si quis dixerit, nullum esse mortale peccatum, nisi infidelita- 
tis ; aut nullo alio, quantumvis gravi et enormi, praeterquam 
infidelitatis peccato, semel acceptam gratiam amitti ; anathema 
sit. 

P 



210 



TRENT. J USTIFIC ATION. 



Canon XXVIII. 

If any shall say, that when grace is lost by sin, 
faith is lost together with it, or that the faith which 
remains is not a true faith, though it be not living ; 
or that a nian is not a Christian who has faith with- 
out love ; let him be accursed. 

Canon XXVIII. 

Si quis dixerit, amissa per peccatum gratia, simul et fidem 
semper amitti ; aut fidem quae remanet non esse veram fidem, 
licet non sit viva ; aut eum, qui fidem sine charitate liabet, non 
esse Christianum ; anathema sit. 

Canon XXIX. 

If any shall say, that one who has fallen into sin 
after baptism, cannot by the grace of God rise again ; 
or that he can indeed, but that he can recover the 
justification which he had lost by faith alone, without 
the sacrament of repentance, as the holy Roman and 
universal Church, being taught of Christ and His 
apostles, has hitherto professed, preserved, and taught ; 
let him be accursed. 

Canon XXIX. 

Si quis dixerit, eum qui post baptismum lapsus est, non posse 
per Dei gratiam resurgere ; aut posse quidem, sed sola fide 
amissam justitiam recuperare sine sacramento poenitentise, prout 
sancta Romana et universalis Ecclesia, a Christo Domino et 
ejus Apostolicis edocta, hucusque professa est, servavit, et do- 
cuit ; anathema sit. 



TRENT. JUSTIFICATION. 



211 



Canon XXX. 
If any shall say, that after receiving the grace of 
justification, the sin of every sinner is so remitted, 
and the guilt of eternal punishment so blotted out, 
that there remains no guilt of temporal punishment 
to be discharged either in this v^^orld, or hereafter in 
purgatory, before that the entrance to the heavenly 
kingdom can be opened ; let him be accursed. 

Canon XXX. 

Si quis, post acceptam justificationis gratiam, cuilibet peccatori 
poenitenti ita culpam remitti, et reaturn aeternas poense deleri 
dixerit, ut nullus remaneat reatus poenae temporalis, exsolvendae 
vel in hoc sseculo, vel in futuro in purgatorio, antequam ad regna 
coelorum aditus patere possit ; anathema sit. 

Canon XXXI. 
If any shall say, that a justified person sins while 
he does good works, in the expectation of eternal 
reward ; let him be accursed. 

Canon XXXI. 

Si quis dixerit, justificatum peccare, dum intuitu seternae raer- 
cedis bene operatur ; anathema sit. 

Canon XXXII. 
If any shall say, that the good works of a justified 
person are in such wise the gifts of God, that they 
are not also the good deserts of the justified person 

Canon XXXII. 

Si quis dixerit, hominis justificati bona opera ita esse dona 
Dei, ut non sint etiam bona ipsius justificati merita ; aut ipsum 

p 2 



212 TRENT. JUSTIFICATION. 

himself; or that a justified person does not truly 
deserve an increase of grace and life eternal, and the 
attaining eternal life, provided he departs in a state 
of grace, and even an increase of glory, by the good 
works which are wrought by the grace of God, and 
the merits of Jesus Christ, of whom he is a living 
member ; let him be accursed. 

justificatum bonis operibus, quae ab eo per Dei gratiam, et Jesu 
Christi meritum, cujus vivum membrum est, fiunt, non vere 
mereri augmentum gratise, vitam seternam, et ipsius vitae aeternse, 
si tamen in gratia decesserit, consecutionem, atque etiam gloriae 
augmentum ; anathema sit. 

Canon XXXIII. 
If any shall say, that this Catholic doctrine con- 
cerning justification, expressed by the holy Synod in 
the present decree, is in any respect derogatory to 
the glory of God and the merits of Jesus Christ our 
Lord ; and that it does not rather illustrate the 
truth of our faith, and the glory of God and Jesus 
Christ ; let him be accursed. 

Canon XXXIII. 
Si quis dixerit, per banc doctrinam Catholicam de justifica- 
tione, a sancta Synodo hoc prsesenti decreto expressam, aliqua ex 
parte gloriae Dei, vel meritis Jesu Christi Domini nostri derogari, 
et non potius veritatem fidei nostras, Dei denique, ac Christi 
Jesugloriam illustrari ; anathema sit. — Cone. xiv. 757 — 768. 



TRENT. SACRAMENTS. 



213 



SESSION VIL, A.D. 1547. 
Of the Sacraments in General. 
Canon I. 

If any shall say, that the sacraments of the new 
law were not all instituted by our Lord Jesus Christ, 
or that they are more or fewer than seven, to wit, 
Baptism, Confirmation, the Eucharist, Repentance, 
extreme Unction, Orders, and Matrimony, or that 
any of these seven is not truly and properly a sacra- 
ment ; let him be accursed. 

Canon I. 

Si quis dixerit, sacramenta novae legis non fuisse omnia a 
Jesu Christo Domino nostro instituta ; aut esse plura, vel pau- 
ciora, quam septem, videlicet, Baptismum, Confirmationem, Eu- 
charistiam, Poenitentiam, extremam Unctionem, Ordinem, et 
Matrimonium ; aut etiam aliquod horum septem non esse vere 
et proprie Sacramentum ; anathema sit. 

Canon II. 

If any shall say, that the sacraments of the new 
law do not differ from those of the old, except as 
they are other ceremonies, and other outward rites ; 
let him be accursed. 

Canon II. 

Si quis dixerit, ea ipsa novae legis Sacramenta a Sacramentis 
antiquae legis non difFerre, nisi quia caeremoniae sunt alias, et alii 
ritus externi ; anathema sit. 



214 



TRENT. SACRAMENTS. 



Canon III. 

If any shall say, that these seven sacraments are 
so equal among themselves, that in no respect is one 
more honourable than another ; let him be accursed. 

Canon III. 

Si quis dixerit, haec septem sacramenta ita esse inter se paria, 
ut nulla ratione aliud sit alio dignius ; anathema sit. 

Canon IV. 

If any shall say, that the sacraments of the nevv^ 
law are not necessary to salvation, but superfluous ; 
and that without them, or the desire of them, a man, 
by faith alone, can obtain from God the grace of 
justification, although all are not necessary to every 
one ; let him be accursed. 

Canon IV. 

Si quis dixerit, sacramenta novae legis non esse ad salutem 
necessaria, sed superflua ; et sine eis, aut eorum voto, per solam 
fidem homines a Deo gratiam justificationis adipisci, licet omnia 
singulis necessaria non sint ; anathema sit. 

Canon V. 

If any shall say, that these sacraments were insti- 
tuted only for the support of faith ; let him be ac- 
cursed. 

Canon V. 

Si quis dixerit, hsec sacramenta propter solam fidem nutrien- 
dam instituta fuisse ; anathema sit. 



TRENT. SACRAMENTS. 



215 



Canon VI. 

If any shall say, that the sacraments of the new 
law do not contain the grace of which they are the 
signs ; or that they do not confer grace to those who 
offer no obstacle, as if they were only outward signs 
of grace or righteousness, already received by faith, 
and certain badges of the Christian profession, by 
which the believers are distinguished from the infi- 
dels ; let him be accursed. 

Canon VI. 

Si quis dixerit, sacramenta novae legis non continere gratiam, 
quam significant ; aut gratiam ipsam non ponentibus obicem non 
conferre ; quasi signa tan turn externa sint acceptae per fidem 
gratiae, vel justitiae, et notae quaedam Christianae professionis, 
quibus apud homines discernuntur fideles ab infidelibus ; ana- 
thema sit. 



Canon VII. 

If any shall say, that by these sacraments grace is 
not given as far as God is concerned, at all times, 
and to all persons, although they rightly receive 
them, but only at some times, and to some persons ; 
let him be accursed. 

Canon VII. 

Si quis dixerit, non dari gratiam per hujusmodi sacramenta 
semper, et omnibus, quantum est ex parte Dei, etiam si rite ea 
suscipiant, sed aliquando, et aliquibus ; anathema sit. 



216 



TRENT. — SACRAMENTS. 



Canon VIII. 
If any shall say, that grace is not conferred by the 
sacraments of the new law by the actual performance 
of them, but that belief of the divine promise alone 
avails to obtain grace ; let him be accursed. 

Canon VIII. 

Si quis dixerit, per ipsa novae legis sacraraenta ex opere 
operate non conferri gratiam, sed solam fidem divinae promis- 
sionis ad gratiam consequendam sufRcere ; anathema sit. 

Canon IX. 

If any shall say, that in three sacraments, to wit, 
Baptism, Confirmation, and Orders, a character is 
not impressed upon the soul, that is to say, a certain 
spiritual and indelible mark, by reason of which they 
cannot be repeated ; let him be accursed. 

Canon IX. 

Si quis dixerit, in tribus sacramentis, Baptismo scilicet, Con- 
firmatione, et Ordine, non imprimi cliaracterem in anima, hoc 
est signum quoddam spirituale, et indelebile, unde ea iterari non 
possunt ; anathema sit. 

Canon Xo 

If any shall say, that all Christians have power to 
minister the Word, and all the sacraments ; let him 
be accursed. 

Canon X, 

Si quis dixerit, Christianos omnes in Verbo, et omnibus sacra- 
mentis administrandis, habere potestatem ; anathema sit. 



TRENT. — SACRAMENTS. 



217 



Canon XI. 

If any shall say, that there is not required in the 
ministers while they perform and confer the sacra- 
ments, at least the intention of doing what the 
Church does ; let him be accursed. 

Canon XT. 

Si quis dixerit, in ministris, dum sacramenta conficiunt, et 
conferunt, non requiri mtentionem saltern faciendi quod facit 
Ecclesia ; anathema sit. 

Canon XII. 

If any shall say, that a minister, in mortal sin, 
cannot perform or confer a sacrament, provided he 
shall observe all the essentials which appertain to 
the performing or conferring a sacrament ; let him 
be accursed. 

Canon XII. 

Si quis dixerit, ministrum, in peccato mortali existentem, modo 
omnia essentialia, quae ad sacramentum conficiendum aut con- 
ferendum pertinent, servaverit, non conficere aut conferre sacra- 
mentum ; anathema sit. 

Canon XIII. 
If any shall say, that the received and approved 
rites of the Catholic Church, accustomed to be ob- 
served in the solemn administration of the sacra- 

Canon XIII. 

Si quis dixerit, receptos, et approbates Ecclesiae Catholicae 
ritus, in solemni sacramentorum administratione adhiberi con- 



218 



TRENT. BAPTISM. 



ments, may be either despised, or omitted by the 
ministers at their discretion, or can be altered for 
new ones, by any pastor of churches; let him be 
accursed. 

suetos, aut contemni, aut sine peccato a ministris pro libito omitti, 
aut in novos alios per quemcumque ecclesiarum pastorem mutari 
posse ; anathema sit. 

OF BAPTISM. 
Canon I. 

If any shall say, that the baptism of John had the 
same efficacy as the baptism of Christ ; let him be 
accursed. 

Canon I. 

Si quis dixerit, baptismum Joannis habuisse eamdem vim cum 
baptismo Christi ; anathema sit. 

Canon II. 

If any shall say, that real and natural water is not 
necessary in baptism, and so shall pervert the words 
of our Lord Christ, " Except a man be born again 
of water and the Holy Ghost," into some metaphor ; 
let him be accursed. 

Canon II. 

Si quis dixerit, aquam veram et naturalem non es sede neces- 
sitate baptismi, atque ideo verba ilia Domini nostri Jesu Christi, 
*' Nisi quis renatus fuerit ex aqua et Spiritu sancto," ad meta- 
phoram aliquam detorserit ; anathema sit. 



TRENT. BAPTISM. 



219 



Canon III. 

If any shall say, that the Church of Rome, which 
is the mother and mistress of all churches, has not 
the true doctrine concerning the sacrament of bap- 
tism ; let him be accursed. 

Canon III. 

Si quis dixerit, in Ecclesia Romana, quae omnium ecclesiarum 
mater est, et magistra, non esse veram de baptismi sacramento 
doctrinam ; anathema sit. 

Canon IV. 

If any shall say, that the baptism which is given 
even by heretics, in the name of the Father, and of 
the Son, and of the Holy Ghost, with the intention 
of doing what the Church does, is not true baptism ; 
let him be accursed. 

, Canon IV. 

Si quis dixerit, baptismum, qui etiam datur ab hsereticis in 
nomine Patris, et Filii, et Spiritus Sancti, cum intentione faciendi 
quod facit Ecclesia, non esse verum baptismum : anathema sit. 

Canon V. 

If any shall say that baptism is free, that is, not 
necessary to salvation ; let him be accursed. 

Canon V, 

Si quis dixerit, baptismum liberum esse, hoc est non necessa- 
rium ad salutem ; anathema sit. 

Canon VL 

If any shall say, that a baptized person cannot, if 
he will, lose grace, however much he may sin, un- 
less he refuses to believe ; let him be accursed. 



220 



TRENT. — BAPTISM, 



Canon VI. 

Si quis dixerit, baptizatum non posse, etiam si velit, gratiam 
amittere, quantumcumque peccet, nisi nolit credere ; anathe- 
ma sit. 

Canon VII. 

If any shall say, that baptized persons are by 
baptism itself become debtors only to faith alone, 
and not to keeping the whole law of Christ ; let him 
be accursed. 

Canon VII. 

Si quis dixerit, baptizatos per baptismum ipsum solius tantum 
fidei debitores fieri, non autem universse legis Christi servandae ; 
anathema sit. 

Canon VIII. 
If any shall say, that baptized persons are freed 
from all the commands of holy Chmxh, whether 
written or traditional, so that they are not bound to 
observe them, unless they are willing of their own 
accord to submit themselves to them ; let him be 
accursed. 

Canon VIII, 

Si quis dixerit, baptizatos liberos esse ab omnibus sanctse Ec- 
clesise praeceptis, quae vel scripta, vel tradita sunt, ita ut ea ob- 
servare non teneantur, nisi se sua sponte illis submittere 
voluerint ; anathema sit. 

Canon IX. 

If any shall say, that men are to be so recalled to 
the memory of the baptism which they have re- 

Canon IX. 

Si quis dixerit, ita revocandos esse homines ad baptismi sus- 
cepti memoriam, ut vota omnia, quae post baptismum fiunt, vi 



TRENT, — BAPTISM. 



221 



ceived, as to consider all the vows which they have 
made since baptism to be invalid, by the force of the 
promise already made in baptism itself, as though by 
them they dislionoured the faith which they have 
professed, and baptism itself ; let him be accursed. 

promissionis in baptismo ipso jam factse, irrita esse intelligant, 
quasi per ea, et fidei, quam professi sunt, detrahatur, et ipsi bap- 
tismo ; anathema sit. 

Canon X. 

If any shall say, that all the sins which they have 
committed after baptism, are remitted, or rendered 
venial by the simple remembrance and belief of the 
baptism which they have received ; let him be ac- 
cursed. 

Canon X. 

Si quis dixerit, peecata omnia, quae post baptismum fiunt, sola 
recordatione, et fide suscepti baptismi, vel dimitti, vel venialia 
fieri ; anathema sit. 

Canon XI. 

If any shall say, that true baptism, duly conferred 
ought to be repeated for any one who has denied 
the faith of Christ among the infidels, and is con- 
verted to repentance ; let him be accursed. 

Canon XI. 

Si quis dixerit, verum et rite collatum baptismum, iterandum 
esse illi, qui apud infideles fidem Christi negaverit, cum ad poe- 
nitentiam convertitur ; anathema sit. 



222 



TRENT. BAPTISM. 



Canon XII. 

If any shall say, that no one is to be baptized, 
except at the age in which Christ was baptized, or 
at the point of death ; let him be accursed. 

Canon XII. 

Si qiiis dixerit, neminem esse baptizandum, nisi ea setate qua 
Christus baptizatus est, vel in ipso mortis articulo ; anathema sit. 

Canon XIII. 
If any shall say, that little children, upon re- 
ceiving baptism, are not to be counted among the 
faithful, inasmuch as they have not the power of 
believing; and that therefore, when they are come 
to years of discretion, they ought to be rebaptized ; 
that it is better that the baptism should be omitted, 
than that they who cannot believe of themselves, 
should be baptized merely on the faith of the Church ; 
let him be accursed. 

Canon XIII. 

Si quis dixerit, parvulos, eo quod actum credendi non habent, 
suscepto baptismo inter fideles computandos non esse ; ac prop- 
terea, cum ad annos discretionis pervenerint, esse rebaptizandos ; 
aut prsestare, omitti eorum baptisma, quam eos non actu proprio 
credentes baptizari in sola fide Ecclesiae ; anathema sit. 

Canon XIV. 
If any shall say, that infants of this sort who have 
been baptized, should be questioned, when they are 
Canon XIV. 

Si quis dixerit, hujusmodi parvulos baptizatos, cum adoleve- 
rint, interrogandos esse, an ratum habere velint, quod patrini 

7 



TRENT. CONFIRMATION. 



223 



grown up, whether they are willing to ratify what 
their god-parents promised in their name when they 
were baptized ; and that, when they profess to be 
unwilling, they are to be left to their own will, and 
not in the meantime to be compelled to a Christian 
life, by any penalty except deprivation of the eucha- 
rist and the other sacraments, until they repent ; let 
him be accursed. 

eorum nomine, dum baptizarentur, polliciti sunt ; et, ubi se nolle 
responderint, suo esse arbitrio relinquendos ; nec alia interim 
poena ad Christianam vitam cogendos, nisi ut ab eiicliaristise, 
aliorumque sacramentorum perception e arceantur, donee resipis- 
cant ; anathema sit. 

OF CONFIRMATION. 
Canon I. 

If any shall say, that the confirmation of baptized 
persons is an idle ceremony, and not rather a true 
and proper sacrament ; or that formerly it was 
nothing more than a mere catechizing, in which they 
who were newly grown up gave an account of their 
faith before the Church ; let him be accursed. 

Canon I. 

Si quis dixerit, confirmation em baptizatorum otiosam caeremo- 
niam esse, et non potius verum et proprium sacramentum ; aut 
olim nihil aliud fuisse, quam catechesim quamdam, qua adoles- 
centise proximi fidei suae rationem coram Ecclesia exponebant ; 
anathema sit. 



224 



TRENT. CONFIRMATION. 



Canon II. 

If any shall say, that they who ascribe any virtue 
to the holy anointing of confirmation, do injury to 
the Holy Spirit ; let him be accursed. 

Canon II. 

Si quis dixeritj injurios esse Spiritui Sancto eos qui sacro 
confirmationis chrismati virtutem aliquani tribuunt; anathema 
sit. 

Canon III. 

If any shall say, that the ordinary minister of holy 
confirmation is not the bishop alone, but any mere 
priest ; let him be accursed. 

Canon III. 

Si quis dixerit, sanctae confirmationis ordinarium ministrum 
non esse solum episcopum, sed quemvis simplicem sacerdotem ; 
anathema sit. — Cone. xiv. 776 — 779. 



TRENT. EUCHARIST. 



225 



SESSION XIII., A.D. 155 L 

Decree concerning the most holy Sacrament of 
THE Eucharist. 

Chapter I. — Of the Real Presence of our Lord Jesus 
Christy in the most holy Sacrament of the Eucha- 
rist. 

In the first place the holy Synod teaches, and 
openly and clearly professes, that in the benevolent 
sacrament of the holy Eucharist, after the consecra- 
tion of the bread and wine, our Lord Jesus Christ, 
Very God and Man, is truly, really, and substantially 
contained under the appearance of those sensible 
elements. Nor is there any discordance in this, that 
the same, our Saviour, is always sitting at the right 
hand of the Father in heaven, according to the 
natural mode of existence, and yet nevertheless that 

Caput 1. — De Reali Prcesentia Domini nostri Jesu Christi in 
sanctissirno Eucharistice Sacramento. 

Principio docet sancta Synodus, et aperte ac simpliciter pro- 
fitetur, in almo sanctse Eucharistise sacramento, post panis et 
vini consecrationem, Dorainum nostrum Jesum Christum, Yerum 
Deum atque Hominem, vere, realiter, ac substantialiter sub specie 
illarum rerum sensibilium contineri. Neque enim haec inter se 
pugnant, ut ipse Salvator noster semper ad dextram Patris in coelis 
assideat, juxta modum existendi naturalem, et ut multis nihilomi- 



226 



TRENT.— EUCHARIST. 



his substance should be sacramentally present with 
us in many other places, according to that mode of 
existence, which, although we can hardly express it 
in words, we can understand in our thoughts en- 
lightened by faith, to be possible with God, and 
ought most firmly to believe. For so our forefathers, 
as many as were in the true Church of Christ, who 
have spoken of this holy sacrament, have clearly 
professed, to wit, that our Redeemer instituted this 
admirable sacrament at His last supper, when, after 
blessing the bread and wine, he testified in plain 
and clear words that He gave to them His own body, 
and His blood : and since these words which have 
been recorded by the Evangelists, and afterwards 
repeated by St. Paul, have that proper and most plain 
signification, according to which they were under- 
stood by the Fathers, it is indeed a most disgraceful 
wickedness, that they should be perverted, by cer- 

nus aliis (in) locis sacramentaliter praesens sua substantia nobis 
adsit, ea existendi ratione, quam etsi verbis exprimere vix possu- 
mus, possibilem tamen esse Deo, cogitatione per fidem illustrata 
assequi possumus, et constantissime credere debemus. Ita enim 
majores nostri omnes, quotquot in vera Christi Ecclesia fuerunt, 
qui de sanctissimo hoc sacramento disseruerunt, apertissime pro- 
fessi sunt, hoc tarn admirabile sacramentum in ultima coena 
Redemptorem nostrum instituisse, cum post panis vinique bene- 
dictionem, se suum ipsius corpus illis prsebere, ac suum sangui- 
nem, disertis et perspicuis verbis testatus est : quae verba a 
Sanctis Evangelistis commemorata, et a divo Paulo postea repe- 
tita, cum propriam illam et apertissimam significationem prse (se) 
ferant, secundum quam a Patribus intellecta sunt, indignissimum 



TRENT. — EUCHARIST. 



227 



tain contentious and depraved persons into fanciful 
and imaginary figures of speech, by which the truth 
of the flesh and blood of Christ is denied, contrary 
to the universal sense of the Church ; which, as the 
pillar and ground of the truth, detests as Satanical 
these fictions invented by impious men, always ac- 
knowledging with grateful memory this most espe- 
cial kindness of Christ. 

sane iiagitium est, ea a quibusdam contentiosis et pravis homini- 
bus, ad fictitios et imaginarios tropos, quibus Veritas carnis et 
sanguinis Christi negatur, contra universum Ecclesiae sensum de- 
torqueri ; quae, tamquam columna et firmamentum veritatis, haec 
ab impiis bominibus excogitata commenta, velut Satanica, detes- 
tata est, grato semper et memore animo praestantissimum hoc 
Christi beneficium agnoscens. 

Chapter II.— Of the manner of the Institution of the 
most holy Sacrament. 

Our Saviour, therefore, when about to depart 
out of this world unto the Father, instituted this 
sacrament, in which He poured forth the riches 
of His love towards men, making a remembrance 
of His miracles, and commanded us by receiv- 
ing it to honour His memory, and to show forth 

Caput II. — De ratione Institutionis sanctissimi hujus Sacramenti. 

Ergo Salvator noster, discessurus ex hoc mundo ad Patrem, 
sacramentum hoc instituit, in quo divitias divini sui erga homi- 
nes amoris velut effudit, memoriam faciens mirabilium suorum, 
et in illius sumptione colere nos sui memoriam praecepit, suam- 

Q 2 



228 



TRENT. EUCHARIST. 



His death, until He come to judge the world. But 
He wished this sacrament to be received as the 
spiritual food of souls, by which the living may- 
be nourished and comforted by the life of Him who 
said, " He that eateth me, even he shall live by 
me ;" and as a medicine whereby we may be freed 
from daily faults, and may be preserved from mortal 
sins. Moreover, He wished it to be a pledge of our 
future glory, and perpetual happiness, and so a sym- 
bol of that one body of which He is the head, and 
to which He wished that we, as members, should be 
united by the strictest ties of faith, hope, and charity, 
that we might all speak the same thing, and that 
there might be no divisions amongst us. 

que annunciare mortem, donee ipse ad judicandum mundum 
veniat. Sumi autem voluit sacramentiim hoc, tamquam spiritu- 
alem animarum cibum, quo alantur et confortentur viventes vita 
illius, qui dixit, " Qui manducat me, et ipse vivet propter me ;" et 
tamquam antidotum quo liberemur a culpis quotidianis, et a pec- 
catis mortalibus praeservemur. Pignus prseterea id esse voluit 
futurae nostras gloriae, et perpetuae felicitatis, adeoque symbolum 
unius illius corporis, cujus ipse caput existit, cuique nos, tamquam 
membra, arctissima fidei, spei, et charitatis connexione adstrictos 
esse voluit, ut id ipsum omnes diceremus, nec essent in nobis 
schismata. 



Chapter III. — Of the Ewcellency of the holy Eucha- 
rist above the other Sacraments, 

The most holy Eucharist has this in common with 
the other sacraments, that it is a symbol of a sacred 



TRENT. EUCHARIST. 



229 



thing, and a visible form of invisible grace : but 
there is this excellency and peculiarity in it, that the 
other sacraments first have their sanctifying power, 
when any one uses them : but the Author of holi- 
ness is in the Eucharist, before use ; for the apostles 
had not yet received the Eucharist from the hand of 
the Lord, when yet He truly affirmed that to be 
His body, which He offered. And the Church of 
God has ever held this belief, namely, that imme- 
diately after consecration, the true body of our Lord, 
and His true blood, together with His soul and 
divinity, exist under the appearance of bread and 
wine ; but the body, indeed, under the appearance 
of bread, and the blood under the appearance of 
wine, from the force of the words ; but the body 
, itself under the appearance of wine, and the blood 

Caput III. — De E xcellent'ia sanctissimce Eucharistice super 
reliqua Sacramenta. 

Commune hoc quidem est sanctissim^ Eucharistiae cum cseteris 
sacramentis, symbolum esse rei sacrse, et invisibilis gratiee for- 
mam visibilem : verum illud in ea excellens, et singulare repe- 
ritur, quod reliqua sacramenta tunc primum sanctificandi vim 
habent, cum quis illis utitur : at in Eucharistia ipse sanctitatis 
Auctor ante usum est, nondum enim Eucbaristiam de manu 
Domini apostoli susceperant, cum vere tamen ipse affirmaret 
corpus suum esse quod prsebebat. Et semper haec fides in 
Ecclesia Dei fuit, statim post consecrationem verum Domini nostri 
corpus, verumque ejus sanguinem, sub panis et vini specie, una 
cum ipsius anima et divinitate existere ; sed corpus quidem sub 
specie panis, et sanguinem sub vini specie, ex vi verborum ; 
ipsiim autem corpus sub specie vini, et sanguinem sub specie 



230 



TRENT. EUCHARIST. 



under the appearance of bread, and the soul under 
both, by the force of that natural connexion and 
concomitancy, by which the parts of the Lord Christ, 
who has already risen from the dead, to die no more, 
are united among themselves : and the divinity 
moreover, because of the wonderful hypostatical 
union with the body and soul. Wherefore it is 
most true that He is contained as much under either 
appearance as under each. For whole and entire 
Christ exists under the appearance of bread, and 
under every particle of that appearance, and the 
whole under the appearance of wine, and under its 
particles. 

panis, aniraamque sub utraque, vi naturalis illius connexionis, et 
concomitantiae, qua partes Christi Domini, qui jam ex mortuis 
resurrexit, non amplius moriturus, inter se copulantur : divini- 
tatem porro, propter admirabilem illam ejus cum corpore et anima 
liypostaticam unionem. Quapropter verissimum est, tantumdem 
sub alterutra specie, atque sub utraque contineri. Totus enim et 
integer Christus sub panis specie, et sub quavis ipsius speciei 
parte, {totus) item sub vini specie, et sub ejus partibus existit. 

Chapter IV. — Of Transuhstantiation. 

Since Christ our Redeemer truly said that that 
which He offered under the appearance of bread 
was His body; therefore the Church of God has 

Caput IV. — De Transubstantiatione. 

Quoniam autem Christus, Redemptor noster, corpus suum id 
quod sub specie panis offerebat, vere esse dixit ; ideo persuasum 

7 



TRENT. EUCHARIST. 23 1 

ever been persuaded, and this holy Synod declares 
it anew, that by the consecration of the bread and 
wine, a conversion takes place of the whole sub- 
stance of the bread into the substance of the body 
of Christ, our Lord, and of the whole substance of 
the wine into the substance of His blood ; which con- 
version the holy Catholic Church suitably and pro- 
perly calls transubstantiation. 

semper in Ecclesia Dei fuit, idque nunc denuo sancta haec 
Synodus declarat, per consecrationem panis et vini, conversionem 
fieri totius substantiae panis in substantiam corporis Christij 
Domini nostri, et totius substantiae vini in substantiam sanguinis 
ejus ; quae conversio convenienter et proprie a sancta Catholica 
Ecclesia transubstantiatio est appellata. 

Chapter V. — Of the Worship and Veneration to he 
paid to this ?nost holy Sacrament. 

There remains then no room to doubt but that all 
Christ's faithful people should pay to this most holy 
sacrament in their veneration, the worship of latria, 
which is due to the true God, according to the cus- 
tom which the Catholic Church has always received : 
nor is it, therefore, the less to be adored, because it 

Cafut V. — De Cultu et Veneratione kmc sanctissimo Sacramento 
exhihenda. 

Nullus itaque dubitandi locus relinquitur, quin omnes Christi 
fideles, pro more in Catholica Ecclesia semper recepto, latrise cul- 
turn, qui vero Deo debetur, huic sanctissimo sacramento in vene- 
ratione exhibeant : nequc enim ideo minus est adorandum, quod 



232 



TRENT. — EUCHARIST. 



was instituted by the Lord Christ, that it might be 
received : for we believe Him the same God to be 
present in it, of whom when the eternal Father 
brought Him into the world He said, " Let all the 
angels of God worship Him," whom the Magi adored 
falling down before Him, whom lastly the Scripture 
witnesseth to have been worshipped by the apostles 
in Galilee. 

Moreover, the holy Synod declares, that the Church 
of God has very piously and religiously introduced 
the custom, that in every year, on some special feast 
day, this illustrious and venerable sacrament should 
be celebrated with particular veneration and so- 
lemnity, and that it should be carried about in pro- 
cession, in a reverend and honourable manner, through 
the highways and public places : for it is very meet 
that certain holy days should be appointed, when all 
Christians, by some especial and remarkable token, 

fuerit a Christo Domino, ut sumatur, institutum : nam ilium 
eumdem Deum pra&sentem in eo adesse credimus, quem Pater 
seternus introducens in orbem terrarum, dicit, " Et adorent eum 
omnes angeli Dei," quem Magi procidentes adoraverunt, quem de- 
nique in Galilaea ab apostolis adoratum fuisse, Scriptura testatur. 

Declarat prseterea sancta Synodus, pie et religiose admodum 
in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis, 
peculiari quodam et festo die, prsecelsum hoc et venerabile Sa- 
cramentum, singulari veneratione ac solemnitate celebraretur, 
utque in processionibus reverenter et honorifice illud per vias 
et loca publica circumferretur : sequissimum est enim, sacros ali- 
quos statutes esse dies, cum Christiani omnes, singulari ac rara 
quadam significatione, grates et memores testentur animos erga 



TRENT. EUCHARIST. 



233 



may signify their gratitude and remembrance to- 
wards their common Lord and Redeemer, for such 
an inexpressible and actually divine benefit, by which 
the victory and triumph of His death is represented. 
And so, indeed, it is right to celebrate the triumph 
of truth over falsehood and heresy, that its adver- 
saries, at sight of such splendour, and such joy of the 
whole Church, may either waste away through fee- 
bleness, or being ashamed and confounded, may at 
some time repent. 

comraunem Dominum et Redemptorem, pro tam ineffabili et plane 
divino beneficio, quo mortis ejus victoria et triumphus repraesen- 
tatur. Ac (atque) sic quidem oportuit, victricem veritatem de 
mendacio et hseresi triumphum agere, ut ejus adversarii, in con= 
spectu tanti splendoris, et in tanta universes Ecclesiae laetitia 
positi, vel debilitati et fracti tabescant, vel pudore afFecti et 
confusi, aliquando resipiscant. 

Chapter VI. — Of reserving the Sacrame^it of the 
holy Eucharist^ and carrying it to the Sick. 

The custom of reserving the holy Eucharist in the 
holy place is so ancient, that even the age of the 
Nicene Council recognized it. Moreover, the custom 
of carrying the holy Eucharist to the sick, and of 

Caput VI. — De asservando sacrce Eucharistice Sacramento, et 
ad Infirmos deferendo. 

Consuetudo asservandi in sacrario sanctam Eucharistiam adeo 
antiqua est, ut earn sseculum etiam Nicaeni Concilii agnoverit. 
Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc 



234 



TRENT. EUCHARIST. 



carefully preserving it in the chiirclies for this pur- 
pose, is not only in union with the highest equity 
and reason, but also is found enjoined in many coun- 
cils, and has been most anciently observed by the 
Catholic Church. Wherefore the holy synod decrees 
that this wholesome and necessary custom be by all 
means retained. 

usum diligenter in Ecclesiis conservari, praeterquam quod cum 
summa sequitate et ratione conjunctum est, turn multis in con- 
ciliis pr{3eceptum invenitur, et vetustissimo Catholiese Ecclesiae 
more est observatum. Quare sancta haec Synodus retinendum 
omnino salutarem hunc et necessarium morem statuit. 



Chapter VII. — Of the Preparatmi ivhich is to be 
made that a Man may worthily 'partake of the Holy 
Eucharist, 

If it is not fitting that any one should approach to 
the other sacred functions, except in a holy manner ; 
certainly, in proportion as a man has found out the 
holiness and divine nature of this holy sacrament, he 
ought the more diligently to beware that he do not 
approach to partake of it without great reverence 

Cafut VII. — De Prceparatione, qucB adh'ibenda est, ut digne quis 
sacram Eucharistiam percipiat. 

Sinon decet ad sacras ullas functiones quempiam accedere, nisi 
sancte ; certe, quo magis sanctitas et divinitas coelestis hujus 
saeramenti viro Christiano comperta est, eo diligentius cavere 
ille debet, ne absque magna reverentia et sanctitate ad id per- 



TRENT. EUCHARIST. 



235 



and holiness ; especially when we read those fearful 
words of the Apostle, " Whoso eateth and drinketh 
unworthily, eateth and drinketh judgment to him- 
self, not discerning the Lord's body." Wherefore 
any one desirous to communicate has need to re- 
member his precept, " Let a man examine himself." 
But the custom of the Church declares such exami- 
nation to be necessary, that no one who is conscious 
of mortal sin, however contrite he may seem to 
himself, ought to approach to the holy Eucharist, 
without sacramental confession first had ; which this 
holy Synod has decreed to be perpetually observed 
by all Christians, even by those priests on whom it 
is officially incumbent to celebrate the service ; pro- 
vided only there be no want of a confessor. But if, 
through urgent necessity, a priest shall celebrate 
without previous confession, let him confess as soon 
as possible. 

cipiendum accedat : praesertim cum ilia plena formidinis verba 
apud Apostolum legamus, " Qui manducat et bibit indigne, judi- 
cium sibi manducat et bibit, non dijudicans corpus Domini." 
Quare communicare volenti revocandum est in memoriam ejus 
pragceptum, "Probet autem se ipsum homo." Ecclesiastica autem 
consuetude declarat, eam probationem necessariam esse, ut nullus 
sibi conscius peccati mortalis, quantumvis sibi contritus videatur, 
absque prsemissa sacramentali confessione, ad sacram Eucharis- 
tiam accedere debeat ; quod a Christianis omnibus, etiam ab iis 
sacerdotibus quibus ex officio incubuerit celebrare, hsec sancta 
Synodus perpetuo servandum esse decrevit ; modo non desit illis 
copia confessoris. Quod si, necessitate urgente, sacerdos absque 
prsevia confessione celebraverit, quamprimum confiteatur. 



236 



TRENT. EUCflARIST. 



Chapter VIII. — Of the Use of this admirable Sacra- 
ment. 

But as concerns the use of this holy sacrament, 
our Fathers have rightly and wisely distinguished 
three manners of receiving it. For they taught that 
some only received it sacramentally, as sinners ; some 
only spiritually, those namely who, in desire eating 
the heavenly bread set forth, perceive its fruit and 
usefulness by means of the faith which worketh by 
love ; and a third sort who receive it at once both 
sacramentally and spiritually : these are they who so 
examine and instruct themselves beforehand, that 
they approach the divine table arrayed in the mar- 
riage garment. But in the sacramental acceptance 
the custom of the Church of God always has been, 
that the laity should receive communion from the 
priests, but that the priests who celebrate should 
communicate one another : which custom ought 

Caput VIII. — De Usu admirabilis hvjus Sacramenti. 

Quoad usum autem, recte et sapienter Patres nostri tres 
rationes hoc sanctum Sacramentum accipiendi distinxemnt. Quos- 
dam enim docuerunt sacramentaliter dumtaxat id sumere, ut 
peccatores ; alios tantum spiritualiter, illos nimirum, qui voto 
propositum ilium coelestem panem edentes fide viva, quae per 
dilectionem operatur, fructum ejus et utilitatem sentiunt ; ter- 
tios porro sacramentaliter simul et spiritualiter : hi autem sunt, 
qui ita se prius probant et instruunt, ut vestem nuptialem induti 
ad divinam hanc mensam accedant. In sacramentali autem 
sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus 
coramunionem acciperent, sacerdotes autem celebrantes seipsos 



TRENT. EUCHARIST. 



237 



rightly and deservedly to be retained as though 
descending from apostolic tradition. But lastly, the 
holy Synod with parental affection admonishes, ex- 
horts, asks, and entreats, by the bowels of the mercy 
of our God, that all and each who are counted in 
the Christian name, may now at length agree and 
unite in this sign of unity, in this chain of love, in 
this symbol of concord ; and that, being mindful 
of the great majesty, and of the exceeding love of 
Jesus Christ, our Lord, who gave His beloved soul as 
the price of our salvation, and His flesh for us to eat, 
may believe and venerate these holy mysteries of 
His body and His blood, with such constancy and 
firmness of faith, with such devotion of mind, such 
piety and worship, that they may be able frequently 
to receive that supersubstantial bread, and may have 
that life of the soul, and perpetual soundness of 
mind, by the comfort and support of which they may 

communicarent : qui mos, tamquam ex traditione apostolica 
descendens, jure ac merito retineri debet. Demum vero autera pa- 
terno affectu admonet sancta Synodus, hortatur, rogat, et obsecrat 
per viscera misericordiae Dei nostri, ut omnes et singuli qui 
Christiano nomine censentur, in hoc unitatis signo, in hoc vin- 
culo charitatis, in hoc concordiae symbolo, jam tandem aliquando 
conveniant et concordent ; memoresque tantse majestatis, et tam 
eximii amoris Jesu Christi, Domini nostri, qui dilectam animam 
siiam in nostras salutis pretium, et carnem suam nobis dedit ad 
manducandum, haec sacra mysteria corporis et sanguinis ejus ea 
fidei constantia et firmitate, ea animi devotione, ea pietate et 
cultu credant et venerentur, ut panem ilium supersubstantialem 
frequenter suscipere possint, et is vere eis sit animae vita, et 
perpetua sanitas mentis, cujus vigore confortati, ex hujus miserae 



238 



TRENT. EUCHARIST. 



be able, after the misery of tliis toilsome journey, to 
arrive at the heavenly country, there to eat, without 
any covering, that same angels' food, which now they 
eat under the sacred veil. 

But since it is not enough to assert the truth, 
unless errors be exposed and refuted, it has pleased 
the holy Synod to subjoin these canons, that all hav- 
ing already acknowledged the Catholic doctrine, may 
understand what heresies ought to be shunned and 
avoided by them. 

peregrinationis itinere ad ccelestem patriam pervenire valeant, 
eumdem panem angelorum quern modo sub sacris velaminibus 
edunt, absque uUo velamine manducaturi. 

Quoniam autem non est satis veritatem dicere, nisi et dete- 
gantur et refellantur errores, placuit sanctae Synodo hos canones 
subjungere, ut omnes, jam agnita Catholica doctrina, intelligant 
quoque, quae ab illis hsereses caveri vitarique debeant. 



Of THE Holy Sacrament of the Eucharist. 
Canon I. 

If any shall deny, that in the sacrament of the 
most holy Eucharist, there is contained truly, really, 
and substantially, the body and blood, together with 

Canon I. 

Si quis negaverit, in sanctissimae Eucharistiae sacramento con- 
tineri vere, realiter, et substantialiter, corpus et sanguinem, una 



TRENT. EUCHARIST. 



239 



the soul and divinity of our Lord Jesus Christ, and 
so whole Christ ; but shall say that He is only in it 
in sign, or figure, or power ; let him be accursed. 

cum anima, et divinitate Domini nostri Jesu Christi, ac proinde 
totum Christum ; sed dixerit, tantummodo esse in eo, ut in signo, 
vel figura, aut virtute ; anathema sit. 



Canon II. 

If any shall say, that in the holy sacrament of 
the Eucharist there remains the substance of 
bread and wine, together with the body and blood 
of our Lord Jesus Christ ; and shall deny that won- 
derful and remarkable conversion of the whole 
substance of the bread into the body, and of the 
whole substance of the wine into the blood, while 
only the appearance of bread and wine remain ; 
which conversion the Catholic Church most aptly 
styles Transubstantiation ; let him be accursed. 

Canon II. 

Si quis dixerit, in sacrosancto Eucharistiag sacramento rema- 
nere substantiam panis, et vini, una cum corpore et sanguine 
Domini nostri Jesu Christi ; negaveritque mirabilem illam, et 
singularem conversionem totius substantise panis in corpus, et 
totius substantise vini in sanguinem, manentibus dumtaxat specie- 
bus panis, et vini ; quam quidem conversionem Catholica Ec- 
clesia aptissime Transubstantiationem appellat ; anathema sit. 



240 



TRENT. EUCHARIST. 



Canon III. 

If any shall deny, that whole Christ is contained 
in the venerable sacrament of the Eucharist, under 
each appearance, and, when they are divided, under 
every particle of each appearance; let him be ac- 
cursed. 

Canon III. 

Si quis negaverit, in venerabili sacramento Eucharistiae sub 
unaquaque specie, et sub singulis cujusque speciei partibus, sepa- 
ratione facta, totum Christum contineri ; anathema sit. 

Canon IV. 

If any shall say, that, after consecration, in the 
admirable sacrament of the Eucharist, there is not 
the body and blood of our Lord Jesus Christ, but 
only for use, while it is taken, but not before, nor 
after; and that in the host, or consecrated parti- 
cles, which are reserved, or remain after communion, 
there does not remain the true body of the Lord ; 
let him be accursed. 

Canon IV. 

Si quis dixerit, peracta consecratione, in admirabili Eucharistiae 
sacramento non esse corpus et sanguinem Domini nostri Jesu 
Christij sed tantum in usu, dum sumitur, non autem ante, vel 
post ; et in hostiis, seu particulis consecratis, quae post com- 
munionem reservantur, vel supersunt, non remanere verum corpus 
Domini ; anathema sit. 



TRENT. EUCHARIST, 



241 



■ Canon V. 

If any shall say, either that the remission of sins 
is the chief fruit of the holy Eucharist, or that no 
other effects proceed from it ; let him be accursed. 

Canon V. 

Si quis dixerit, vel prsecipuum fmctum sanctissimse Eucha- 
ristiae esse remissionem peccatorum, vel ex ea non alios efFectus 
provenire ; anathema sit. 

Canon VI. 

If any shall say, that in the holy sacrament of 
the Eucharist, Christ, the only-begotten Son of 
God, is not to be adored, and that outwardly, 
with the worship of latria ; and therefore, that He 
ought neither to be venerated by any especial fes- 
tive celebration, nor carried solemnly about in pro- 
cessions, according to the laudable and universal 
rite and custom of the Church, or that He ought 
not publicly to be exhibited to the people that 
He may be worshipped, and that the worshippers of 
Him are idolaters ; let him be accursed. 

Canon VI. 

Si quis dixerit, in sancto Eucharistiae sacramento Christum, 
unigenitum Dei Filium, non esse cultu latriae, etiam externo, 
adorandum ; atque ideo nec festiva peculiari celebritate veneran- 
dum, neque in processionibus, secundum laudabilem et universa- 
lem Ecclesise sanctse ritum et consuetudinem, solemniter circum- 
gestandum, vel non publice, ut adoretur, populo proponendum, et 
ejus adoratores esse idololatras ; anathema sit. 

R 



242 



TRENT. EUCHARIST. 



Canon VII. 

If any shall say, that it is not lawful to reserve 
the holy Eucharist in the sacred place, but that 
it ought necessarily to be distributed to the by- 
standers, immediately after consecration ; or that 
it is not lawful that it should be honourably carried 
to the sick ; let him be accursed. 

Canon VII. 

Si qiiis dixerit, non licere sacram Eucharistiam in sacrario 
reservari, sed statim post consecrationem adstantibus necessario 
distribuendam ; aut non licere ut ilia ad infirmos honorifice defe- 
ratur ; anathema sit. 

Canon VIII. 

If any shall say, that Christ, as exhibited in the 
Eucharist, is only spiritually eaten, and not also 
sacramentally, and really ; let him be accursed. 

Canon VIII. 

Si quis dixerit, Christum in Eucharistia exhibitum, spiritualiter 
tantum manducari, et non etiam sacramentaliter, ac realiter ; 
anathema sit. 

Canon IX. 

If any shall deny, that all and each of Christ's 
faithful people, of either sex, when they are come 
to years of discretion, are bound to communicate 
every year, at least at Easter, according to the com- 
mand of Holy Church ; let him be accursed. 

7 



TRENT. EUCHARIST. 



243 



Canon IX. 

Si quis negaverit, omnes et singulos Christi fideles, utriusque 
sexus, cum ad annos discretionis pervenerint, teneri singulis annis 
saltern in Paschate, ad communicandum, juxta praeceptum Sanctae 
(matris) Ecclesiae ; anathema sit. 

Canon X. 

If any shall say, that it is not lawful for the priest 
who officiates to communicate himself ; let him be 
accursed. 

Canon X. 

Si quis dixerit, non licere sacerdoti celebranti seipsum com- 
municare ; anathema sit. 

Canon XI. 

If any shall say, that faith alone is a sufficient 
preparation for receiving the sacrament of the holy 
Eucharist, let him be accursed. And, that so 
great a sacrament may not be received unworthily, 
and so unto death, and condemnation; this holy 
Synod decrees and declares that to those whose con- 
sciences are burthened with mortal sin, however 
contrite they may esteem themselves to be, if they 

Canon XI. 

Si quis dixerit, solam fidem esse sufRcientem. prseparationem 
ad sumendum sanctissimae Eucharistise sacramentum, anathema 
sit. Et, ne tantum sacramentum indigne, atque ideo in mortem 
et condemnationem sumatur ; statuit atque declarat ipsa sancta 
Synodus, illis, quos conscientia peccati raortalis gravat, quantum- 

R 2 



244 



TRENT. EUCHARIST. 



have opportunity of a Confessor, a Sacramental Con- 
fession must necessarily first be had. But if any 
one shall presume to teach, to preach, or pertina- 
ciously to assert, or also by public disputation to 
defend the contrary, let him be excommunicated, 
ipso facto, 

cumque etiam se contritos existiment, habita copia Confessoris, 
necessario praemittendam esse Confessionem Sacramentalem. Si 
quis autem contrarium docere, prsedicare, vel pertinaciter asserere, 
seu etiam publice disputando defeiidere prsesumpserit, eo ipso 
excomiminicatus existat.— -Cone. xiv. 805 — 809. 



TRENT. REPENTANCE. 



245 



SESSION XIV., A.D. 1551. 

Doctrine of the Most Holy Sacraments of 
Repentance and Extreme Unction. 

Chapter I. — Of the Necessity and Institution of the 
Sacrament of Repentance, 

If all who are regenerated had such gratitude to 
God, as constantly to maintain that justification, which 
by His gift and grace they received in baptism, there 
would have been no need for another sacrament than 
baptism itself to have been instituted by Him for the 
remission of sins. But since God, who is rich in 
mercy, knew whereof we are made, He hath provided 
a remedy of life even for them who should have after- 
wards delivered themselves into the slavery of sin, 
and into the power of the devil, namely, the sacra- 

Caput I. — De Necessitate et Institutione Sacramenti Pcenitentice. 

Si ea in regeneratis omnibus gratitude erga Deum esset, ut 
justitiam in baptismo, ipsius beneficio et gratia susceptam, con- 
stanter tuerentur, non fuisset opus aliud ab ipso baptismo sacra- 
mentum ad peccatorum remissionem esse institutum. Quoniam 
autem Deus, dives in misericordia, cognovit figmentum nostrum, 
illis etiam vitse remedium contulit, qui sese postea in peccati ser- 
vitutem, et daemonis potestatem tradidissent, sacramentum, vide- 



246 



TRENT. REPENTANCE. 



ment of repentance; by which the benefit of the 
death of Christ is applied to those who have fallen 
into sin after baptism. Repentance, indeed, was at 
all times necessary for all men, who are stained with 
any mortal sin, in order to the obtaining grace and 
justification, even for those who should seek to be 
washed by the sacrament of baptism, that casting 
aside and amending their perverseness, they might, 
with hatred of sin, and pious grief of mind, detest 
such great offence of God : wherefore the prophet 
saith, "Repent and turn yourselves from all your 
transgressions, and iniquity shall not be your ruin." 
The Lord also said, " Except ye repent, ye shall 
all likewise perish," And the prince of the Apos- 
tles, Peter, recommending repentance to sinners, 
who were to be initiated in baptism, said, " Repent 
and be baptized every one of you." Moreover, re- 
pentance was no sacrament before the coming of 

licet, poenitentise ; quo lapsis post baptismum beneficium mortis 
Christi applicatur. Fuit quidem posnitentia universis hominibus, 
qui se mortali aliquo peccato inquinassent, quovis tempore ad 
gratiam et justitiam assequendam necessaria, illis etiam qui 
baptismi sacramento ablui petivissent, ut perversitate abjecta et 
emendata, tantam Dei ofFensionem, cum peccati odio, et pio 
animi dolore detestarentur : unde propheta ait, " Convertimini, 
et agite poenitentiam ab omnibus iniquitatibus vestris, et non erit 
vobis in ruinam iniquitas." Dominus etiam dixit, " Nisi poeni- 
tentiam egeritis, omnes similiter peribitis." Et princeps Apos- 
tolorum, Petrus, peccatoribus baptismo initiandis, poenitentiam 
commendans, dicebat, " Poenitentiam agite, et baptizetur unus- 
quisque vestrum=" Porro nec ante adventum Christi pa^nitentia 



TRENT. — REPENTANCE. 



247 



Christ, nor since His coming, to any one before bap- 
tism. But the Lord then chiefly instituted the 
sacrament of repentance when, after being raised 
from the dead, He breathed on His disciples, saying, 
" Receive ye the Holy Ghost, whosesoever sins ye 
remit, they are remitted unto them, and whosesoever 
sins ye retain, they are retained." The consent of 
all the Fathers has always understood that by this 
remarkable action, and these plain words, the power 
of remitting and retaining sins, in order to reconcile 
the faithful who have lapsed after baptism, was com- 
municated to the apostles and their lawful succes- 
sors: and when formerly the Novatians pertina- 
ciously denied the power of remission, the Catholic 
Church, with great reason, rejected and condemned 
them as heretics. Wherefore this holy Synod ap- 
proving and receiving this most true meaning of 
those words of the Lord, condemns the lying inter- 

erat sacramentum, nec est post adventum illius cuiquam ante 
baptismum. Dominus autem sacramentum poenitentiae tunc 
praecipue instituit, cum a mortuis excitatus, insufflavit in dis- 
cipulos suos, dicens, " Accipite Spiritum Sanctum ; quorum re- 
miseritis peccata, remittuntur eis ; et quorum retinueritis, retenta 
sunt." Quo tam insigni facto, et verbis tam perspicuis, potes- 
tatem remittendi et retinendi peccata, ad reconciliandos fideles, 
post baptismum lapsos, Apostolis et eorum legitimis successori- 
bus fuisse communicatam, universorum Patrum consensus sem- 
per intellexit : et Novatianos, remittendi potestatem olim perti- 
naciter negantes, magna ratione Ecclesia Catholica, tamquam 
hsereticos, explosit atque condemnavit. Quare verissimum hunc 
illorum verborum Domini sensum sancta hsec Synodus probans 



248 



TRENT. REPENTANCE. 



pretations of those who falsely misapply those words 
to the power of preaching the word of God, and 
announcing the Gospel of Christ, against the insti- 
tution of this sacrament. 

et recipiens, damnat eomm commentitias interpretationes, qui 
verba ilia ad potestatem praedicandi verbum Dei, et Christi 
Evangelium annuntiandi, contra hujusmodi sacramenti institu- 
tionem, falso detorquent. 

Chapter II. — Of the difference between the Sacrament 
of Baptism and that of Re^pentance, 

But this sacrament is discerned to differ in 
many ways from baptism ; for besides that the mat- 
ter and form, by which the essence of the sacra- 
ment is effected, are very far from agreeing, it 
plainly appears, that the minister of baptism need 
not be a judge, since the Church exercises no 
judgment upon any one who has not first entered it 
by the gate of baptism. " For what have I to do," 
saith the apostle, " to judge them that are without?" 

Caput II. — De differentia Sacramenti Poenitentice et Baptismi. 

Cseterum hoc sacramentum multis rationibus a baptismo dif- 
ferre dignoscitur; nam prseterquam qnod materia et forma, 
quibus sacramenti essentia perficitur, longissime dissidet, constat 
certe, baptismi ministrum judicem esse non oportere, cum Ec- 
clesia in neminem judicium exerceat, qui non prius in ipsam per 
baptismi januam fuerit ingressus. " Quid enim mihi," inquit 
Apostolus, de iis, qui foris sunt, judicare ?" Secus est de 



TRENT. — REPENTANCE. 



249 



But it is otherwise concerning the servant of faith, 
whom the Lord Christ has once made members of 
His body, by the laver of baptism ; for if these shall 
afterwards pollute themselves with any crime, He 
did not wish them to be cleansed by a repetition of 
baptism, since that may by no means be allowed in 
the Catholic Church, but to be placed as guilty per- 
sons before this tribunal, that by the sentence of the 
priests they may be released from their sins, not 
once only, but as often as they shall fly to it in 
repentance. Again, the fruit of baptism differs from 
the fruit of repentance ; by baptism when we put 
on Christ, we are made altogether a new creature in 
Him, obtaining a full and entire remission of all our 
sins ; to which newness and integrity we can by no 
means arrive by the sacrament of repentance, vdth- 
out much tears and labours on our part, which the 
divine justice demands : so that repentance is well 

domesticis fidei, quos Christus Dominus lavacro baptismi sui 
corporis membra semel eiFecit ; nam hos, si se postea crimine 
aliquo contaminaverint, non jam repetito baptismo ablui, cum id 
in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal, 
tamquam reos sisti voluit, ut per sacerdotum sententiam non 
semel, sed quoties ab admissis peccatis ad ipsum pcenitentes 
confugerint, possent liberari. Alius prseterea est baptismi, est alius 
poenitentiae fructus ; per baptismum enim Christum induentes, 
nova prorsus in illo efficimur creatura, plenam et integram pec- 
catorum omnium remissionem consequentes ; ad quam tamen 
novitatem et integritatem per sacramentum poenitentiae, sine 
magnis nostris fletibus et laboribus, divina id exigente justitia, 
pervenire nequaquam possumus : ut merito poenitentia laboriosus 



250 



TRENT. REPENTANCE. 



styled by some of the holy Fathers a laborious kind 
of baptism. But this sacrament of repentance is 
necessary for salvation to them who have lapsed after 
baptism, as baptism itself is to them who are not yet 
regenerate. 

quidam baptismus a Sanctis Patribus dictus fuerit. Est autem 
hoc sacramentum poenitentiae lapsis post baptismum ad salutem 
necessarium, ut nondum regeneratis ipse baptismus. 



Chapter III. — Of the Parts and Fruits of this Sacra- 
ment. 

Moreover, the holy Synod teacheth, that the form 
of the sacrament of repentance in which its chief 
force consists, is contained in those words of the 
minister, " I absolve thee," &c. To which, indeed, 
according to the custom of holy Church, certain 
admirable prayers are added ; but these by no means 
affect the essence of the form itself, nor are they 
necessary for the administration of the sacrament. 
But, by way of the matter of this sacrament, there 

Caput III. — De Partihus et Fructibus hujus Sacramenti. 

Docet preeterea sancta Synodus, sacramenti poenitentiae for- 
lilam, in qua praecipue ipsius vis sita est, in illis ministri verbis 
positam esse, " Ego te absolvo," &c. Q,uibus quidem de Ecclesiae 
sanctae more preces quaedam laudabiliter adjunguntur ; ad ipsius 
tamen formae essentiam nequaquam spectant, neque ad ipsius 
sacramenti administrationem sunt necessariae. Sunt autem quasi 



TRENT. REPENTANCE. 



251 



are the acts of the penitent himself, such as con- 
trition, confession, and satisfaction. Which, inas- 
much as they are required of the penitent by God's 
institution in order to the perfection of the sacra- 
ment, and a full and complete remission of sins, are, 
on this account, called parts of repentance. But, 
indeed, the substance and effect of this sacrament, 
as far as appertains to its force and efficacy, is the 
reconciliation with God, which sometimes in pious 
persons who receive this sacrament with devotion, 
is wont to be followed with peace of conscience and 
calmness, with vehement consolation of the spirit. 
The holy Synod at the same time that it delivers 
this sentence concerning the parts and effect of this 
sacrament, condemns the opinions of those who con- 
tend that repentance consists of impressed terrors of 
conscience, and faith. 

materia hnjus sacramenti ipsius poenitentis actus, nempe con» 
tritio, confessioj et satisfactio. Qui quatenus in poenitente ad 
integritatem sacramenti, ad plenamque et perfectam peccatorum 
remissionem ex Dei institutione requiruntur, hac ratione pceni- 
tentias partes dicuntur. Sane vero, res et effectus hujus sacra- 
menti, quantum ad ejus vim et efficaciam pertinet, reconciliatio 
est cum Deo, quam interdum in viiis piis, et cum devotione hoc 
sacramentum percipientibus, conscienti^ pax ac serenitas cum 
vehementi spiritus consolatione consequi solet. Hsec de partibus 
et effectu hujus sacramenti sancta Synodus tradens, simul eorum 
sententias damnat qui poenitentise partes incussos conscientise 
terrores, et fidem esse contendunt. 



252 



TRENT. REPENTANCE. 



Chapter IV. — Of Contritioti. 

Contrition, which occupies the first place among 
the said acts of the penitent, is a grief of mind and 
detestation for past sin, with an intention of not 
sinning for the future. But this motion of contri- 
tion was at all times necessary for obtaining the 
pardon of sins ; and in one who has lapsed after 
baptism, it then indeed disposes for the remission of 
sin, if it be joined with confidence in the divine 
mercy, and a wish of performing the other things 
which are requisite for the due receiving of this 
sacrament. The holy Synod therefore declares, that 
this contrition contains not only cessation from sin, 
and the intention and commencement of a new life, 
but also a hatred of the old one, according to that 
saying, " Cast away from you all your transgressions 

Caput IV. — De Contritione. 

Contritio, quae primum locum inter dictos pcenitentis actus 
habet, animi dolor ac detestatio est de peccato commisso, cum 
proposito non peccandi de caetero. Fuit autem quovis tempore 
ad impetrandam veniam peccatorum hie contritionis motus neces- 
sarius ; et in homine post baptismum lapso, ita demum praeparat 
ad remissionem peccatorum, si cum fiducia divinse misericordiae 
et voto praestandi reliqua conjunctus sit, quae ad rite suscipien- 
dum hoc sacramentum requiruntur. Declarat igitur sancta 
Synodus, banc contritionem, non solum cessationem a peccato, 
et vitae novae propositum, et inchoationem, sed veteris etiam 
odium continere, juxta illud, " Projicite a vobis omnes iniquitates 



TRENT. REPENTANCE. 



253 



whereby ye have transo-ressed ; and make vou a new 
heart, and a new spirit." And certainly any one who 
shall consider the cries of the saints, " Against Thee 
only have I sinned, and done this evil in thy sight," 
" I am weary of my groaning, every night wash I my 
bed ;" " I will recall before thee all my years, in the 
bitterness of my soul ;" and others of the same kind, 
will easily understand that they flowed from a vehe- 
ment hatred of the past life, and a great detestation 
of sins. The Synod teaches, moreover, that although 
it may sometimes happen that this contrition is per- 
fected by charity, and reconciles a man to God, 
before that this sacrament is actually received, never- 
theless the reconciliation is not to be ascribed to the 
contrition without the wish of the sacrament, which 
is included in it. It declares also that that imper- 
fect contrition which is called attrition, since it is 
commonly conceived either from a consideration of 

vestras, in quibus praevaricati estis ; et facite vobis cor novum, 
et spiritum novum." Et certe, qui illos sanctorum clamores con- 
sideraverit, " Tibi soli peccavi, et malum coram te feci ;" " La- 
boravi in gemitu meo, lavabo per singulas noctes lectum meum;" 
" Recogitabo tibi omnes annos meos in amaritudine animae 
mese ;" et alios hujusmodi generis, facile intelliget eos ex vehe- 
menti quodam anteactse vitse odio, et ingenti peccatorum detesta- 
tione manasse. Docet prseterea, etsi contritionem banc aliquando 
charitate perfectam esse contingat, hominemque Deo reconciliare, 
priusquam hoc sacramentum actu suscipiatur, ipsam nihilominus 
reconciliationem ipsi contritioni, sine sacramenti voto, quod in 
ilia includitur, non esse adscribendam. Illam vero contritionem 
imperfectam, quae attritio dicitur, quoniam vel ex turpitudinis 



254 



TRENT. REPENTANCE. 



the vileness of sin, or the fear of hell and punish- 
ment, if it excludes sinful will, and has hope of 
pardon, not only does not make a man a hypocrite, 
and increase his sin, but is indeed the gift of God, 
and the impulse of the Holy Ghost ; not, indeed, as 
yet indwelling, but only moving, whereby the peni- 
tent is assisted to prepare for himself a way to 
righteousness. And although it be unable of itself 
to bring the sinner to justification, without the sacra- 
ment of repentance, yet does it dispose him. to obtain 
the grace of God in that sacrament. For when the 
Ninevites at the preaching of Jonah were bene- 
ficially struck with this fear, they performed a re- 
pentance full of terrors, and obtained mercy from 
the Lord. Wherefore certain Catholic writers are 
falsely calumniated, as if they had taught that the 
sacrament of repentance conferred grace without 

peccati consideratione, vel ex Gehemise et pcenarum metu com- 
muniter concipitur, si voluntatem peccandi excludat cum spe 
veniae, declarat, non solum non facere hominem hypocritam, et 
magis peccatorem, vemm etiam donum Dei esse et Spiritus 
Sancti impulsum ; non adhuc quidem inhabitantis, sed tantum 
moventis, quo poenitens adjutus viam sibi ad justitiam parat. 
Et quamvis sine sacramento poenitentise per se ad justificationem 
perducere peccatorem nequeat, tamen eum ad Dei gratiara, in 
sacramento poenitentiae impetrandam, disponit. Hoc enim timore 
utiliter concussi Ninivitse, ad Jonse prsedicationem, plenam ter- 
roribus poenitentiam egerunt, et misericordiam a Domino im- 
petrarunt. Quamobrem falso quidam calumniantur Catholicos 
scriptores, quasi tradiderint, sacramentum poenitentiae absque 
bono motu suscipientium gratiam conferre ; quod numquam 



TRENT. — REPENTANCE. 



255 



good dispositions on the part of the receivers ; which 
the Church of God never taught or believed ; more- 
over, they falsely teach that contrition is extorted 
and forced, not free and voluntary. 

Ecclesia Dei docuit neque sensit ; sed et falso decent, contri- 
tioiiem esse extortam et coactam, non liberam et voluntariam. 

Chapter V. — Of Confession, 

From the institution of the sacrament of repent- 
ance already set forth, the Church has always under- 
stood, that an entire confession of sins was also 
appointed by the Lord; and that it is of divine 
right necessary to all who have lapsed after baptism. 
Because our Lord Jesus Christ, when about to ascend 
from earth to heaven, left His priests, His vicars, to 
be as it were the presidents and judges, to whom all 
mortal sins, into which Christ's faithful people should 
fall, should be brought ; in order that by the power 
of the keys they might pronounce sentence of re- 
mission or retention. For it is plain that the priests 

Caput Y. — De Confessione. 

Ex institutione sacramenti poenitentise jam explicata, universa 
Ecclesia semper intellexit, institutam etiam esse a Domino 
integram peccatorum confessionem, et omnibus post baptismum 
lapsis jure divino necessariam existere. Quia Dominus noster 
Jesus Christus, e terris ascensurus ad ccelos, sacerdotes sui ipsius 
vicarios reliquit, tanquam praesides et judices, ad quos omnia 
mortalia crimina deferantur, in quae Christi fideles ceciderint ; 
quo pro potestate clavium, remissionis aut retentionis peccatorum 



256 



TRENT. REPENTANCE. 



cannot exercise this judgment, without knowledge 
of the cause, nor can they observe equity in enjoin- 
ing penalties, if men declare their sins only gene- 
rally, and not rather particularly and separately. 
From this it is inferred that it is right that the 
penitents should recount in confession all the deadly 
sins of which, upon examination, their conscience 
accuses them, even though they be most secret and 
only against the two last commandments, which not 
unfrequently grievously wound the soul, and are 
more dangerous than those which are openly prac- 
tised : for as to venial sins, by which we are not 
excluded from the grace of God, and into which we 
more frequently fall, although they may be declared 
in confession, rightly, usefully, and without any pre- 
sumption, as the usage of pious men declares, yet 
they may be passed over in silence without offence, 

sententiam pronuncient. Constat enim, sacerdotes judicium hoc, 
incognita causa, exercere non potuisse, nec sequitatem quidem 
illos in poenis injungendis servare potuisse, si in genere dura- 
taxat, et non potius in specie ac sigillatim sua ipsi peccata 
declarassent. Ex his colligitur, oportere poenitentibus omnia pec- 
cata mortalia, quorum, post diligentem sui discussionem, con- 
scientiam habent, in confessione recenseri, etiam si occultissima 
ilia sint, et tantum adversus duo ultima Decalogi prsecepta com- 
missa, quss nonnunquam animum gravius sauciant, et periculo- 
siora sunt iis quae in manifesto admittuntur : nam venialia, 
quibus a gratia Dei non exchidimur, et in quae frequentius 
labimur, quamquam recte, et utiliter, citraque omnem praesump- 
tionem in confessione dicantur, quod piorum hominum usus 
demonstrat, taceri tamen citra culpam, multisque aliis remediis 



TRENT. REPENTANCE. 



257 



and can be expiated by many other remedies. But 
since all mortal sins, even thoughts, make men the 
children of wrath and the enemies of God, it is 
necessary to seek from God the pardon of all, with 
open and modest confession. When, therefore, 
Christ's faithful people desire to confess all the sins 
which occur to their memory, they expose them all 
beyond all doubt to the mercy of God to be par- 
doned. But they who do otherwise, and knowingly 
keep back any, propose nothing to the divine mercy 
to be pardoned by the priest ; for if a sick man is 
ashamed to uncover his wound to the physician, he 
cannot with medicine cure that of which he has no 
knowledge. It is, moreover, inferred that those 
circumstances should be explained in confession, 
which change the kind of the sin ; because without 
these neither can the sins themselves be entirely 
disclosed by the penitents, nor known to the judges; 

expiari possunt. Vemm, cum universa mortalia peccata, etiatn 
cogitationes, homines irse filios, et Dei inimicos reddant : neces- 
sum est, omnium etiam veniam, cum aperta et verecunda con- 
fessione, a Deo quaerere. Itaque dum omnia, quae memoriae 
occurrunt, peccata Christi fideles confiteri student, procul dubio 
omnia divinae misericordiae ignoscenda exponunt. Qui vero 
secus faciunt, et scienter aliqua retinent, nihil divinae bonitati 
per sacerdotem remittendum proponunt ; si enim erubescat aegro- 
tus vulnus medico detegere, quod ignorat, medicina non curat. 
Colligitur praeterea, etiam eas circumstantias in confessione ex- 
plicandas esse, quae speciem peccati mutant ; quod sine illis pec- 
cata ipsa neque a poenitentibus integre exponantur, nec judicibus 
innotescant ; et fieri nequeat, ut de gravitate criminum recte 

S 



258 



TRENT. REPENTANCE.- 



nor can they rightly judge of the grievousness of the 
sin, nor impose upon the penitents the fitting punish- 
ments. Whence it is unreasonable to teach that 
these circumstances were sought out by idle men, 
or that onlv one circumstance should be con- 
fessed, namely, to have sinned against a brother. 
But it is impious to call this confession impossible 
which is appointed to be performed in this manner, 
or to style it the torture of consciences : for it ap- 
pears that nothing else is required of penitents in 
the Church, than that, after a man has diligently 
examined himself, and explored the recesses and 
hiding places of his conscience, he should confess 
those sins by which he remembers that he has mor- 
tally offended his Lord and God. But the other 
sins which do not occur to him when taking diligent 
thought, are understood to be included altogether in 
the same confession ; and for these we faithfully say 

censere possint, et poenam, quam oportet, pro illis poenitentibus 
imponere. Unde alienum a ratione est, docere circumstantias has 
ab hominibus otiosis excogitatas fuisse ; aut unam tantum cir- 
cumstantiam confitendam esse, nempe peccasse in fratrem. Sed 
et impium est, confessionem, quae hac ratione fieri praecipitur, 
impossibilem dicere, aut carnificinam illara conscientiarum ap- 
pellare : constat enim, nihil aliud in Ecclesia a poenitentibus 
exigi, quam ut, postquam quisque diligentius se excusserit, et 
conscientiae suae sinus omnes et latebras exploraverit, ea peccata 
confiteatur, quibus se Dominum et Deum suum mortaliter 
ofFendisse meminerit : reliqua autera peccata, quae diligenter 
cogitanti non occurrunt, in universum eadem confessione inclusa 
esse intelliguntur : pro quibus fideliter cum Propheta dicimus : 

7 



TRENT. REPENTANCE. 



259 



with the prophet, " Cleanse thou me, O Lord, from 
my secret faults." But the difficulty of this sort of 
confession, and the shame of uncovering sins, would 
indeed appear grievous, if it were not lightened by 
the so many and great conveniences and consolations 
which are most assuredly conferred by absolution 
upon all who rightly approach this sacrament. But 
as regards the manner of secretly confessing to the 
priest alone, although Christ has not forbidden any 
man from publicly confessing his faults, in revenge 
for his sins, and humiliation of himself, both by way 
of example to others, and for the edification of the 
Church which he has offended ; this is not, however, 
a divine command, nor may it be advisedly enjoined 
by any human law, that sins, especially secret ones, 
should be disclosed by open confession. Wherefore, 
since that secret sacramental confession which the 
holy Church has used from the beginning, and still 

" Ab occultis meis munda me, Doraine." Ipsa vero hujusmodi 
confessionis difficultas, ac peccata detegendi verecundia, gravis 
quidem videri posset, nisi tot, tantisque commodis, et consola- 
tionibus levaretur, quae omnibus, digne ad hoc sacramentum 
accedentibus, per absolutionem certissime conferuntur. Caeterum 
quoad modum confitendi secreto apud solum sacerdotem, etsi 
Christus non vetuerit, quin aliquis in vindictam suorum scele- 
rum et sui humiliationem, cum ob aliorum exemplum, turn ob 
Ecclesise ofFensse sedificationem, delicta sua publice confiteri 
possit ; non est tamen hoc divino prsecepto mandatum, nec satis 
consulte humana aliqua lege praeciperetur, ut delicta, prsesertim 
secreta, publica essent confessione aperienda ; unde cum a sane- 

s 2 



260 



TRENT. — REPENTANCE. 



uses, has always been approved of by the holiest and 
most ancient Fathers, with great consent and una- 
nimity, the empty calumny is plainly refuted of those 
who are not ashamed to teach that it is contrary to 
the divine command, and a human invention, which 
had its origin with the Fathers who were assembled 
in the Lateran council. For the Church did not 
order by the Lateran council that Christ's faithful 
people should confess, which she always had under- 
stood to be necessary, and appointed by divine right, 
but that the command of confession should be com- 
plied with at least once in the year, by all and each 
who have come to years of discretion ; whence now 
in the Universal Church, that wholesome custom of 
confessing in the sacred, and especially acceptable 
time of Lent, is observed with great benefit to the 
souls of the faithful ; which custom this holy Synod 

tissimis et antiquissimis Patribus, magno unanimique consensu, 
secreta confessio sacramentalis, qua ab initio Ecclesia sancta usa 
est, et modo etiam utitur, fuerit semper commendata ; manifeste 
refellitur inanis eorum calumnia, qui earn a divino mandato 
alienam, et inventum humanum esse atque a Patribus, in concilio 
Lateranensi congregatis, initium habuisse, docere non verentur : 
neque enim per Lateranense concilium Ecclesia statuit, ut Christi 
fideles confiterentur, quod jure divino necessarium, et institutum 
esse intellexerat ; sed ut pr£eceptum confessionis, saltern semel 
in anno, ab omnibus, et singulis, cum ad annos discretionis per- 
venissent, impleretur : unde jam in universa Ecclesia, cum ingenti 
animarum fidelium fructu, observatur mos ille salutaris confitendi 
sacro illo, et maxime acceptabili tempore Quadragesimse : quern 



TRENT. REPENTANCE. 



261 



highly approves and receives as pious and worthy to 
be retained. 

morem haec sancta Synodus maxime probat, et amplectitur, tarn- 
quam pium, et merito retinendum. 

Chapter VI. — Of the Minister of this Sacrament, 
and of Absolution, 

Concerning the minister of this sacrament, the 
lioly Synod declares that all those doctrines are false 
and plainly repugnant to the truth of the Go&pel, 
which injuriously extend the ministry of the keys 
to any other men than bishops and priests, under the 
supposition that those w^ords of the Lord, " Whatso- 
ever ye shall bind on earth shall be bound in heaven, 
and whatsoever ye shall loose on earth shall be loosed 
in heaven ;" and " Whosesoever sins ye remit they are 
remitted unto them, and whosesoever sins ye retain 
they are retained ;" w^ere spoken to all Christian be- 
lievers indifferently and promiscuously, contrary to 

Caput VI. — De Mimstro hujus Sacramenti, et Ahsolutione. 

Circa ministrum autem hujus sacramenti, declarat sancta Sy- 
nodus, falsas esse, et a veritate Evangelii penitus alienas doc- 
trinas omnes, quae ad alios quosvis homines, praeter Episcopos, 
et sacerdotes, clavium ministerium perniciose extendunt ; putantes 
verba ilia Domini, " Quaecumque alligaveritis super terram, erunt 
ligata et in coelo ; et quaecumque solveritis super terram, erunt 
soluta et in coelo," et, " Quorum remiseritis peccata, remittuntur 
eis, et quorum retinueritis, retenta sunt," ad omnes Christi fideles, 
indifferenter, et promiscue, contra institutionem hujus sacramenti, 



262 



TRENT. — REPENTANCE. 



the institution of this sacrament, so that any person 
whatsoever has the power of remitting sins, those 
that are public, by rebuke, if he who is reproved 
shall acquiesce ; and those that are secret, by spon- 
taneous confession to any indilferent person. The 
Synod also teaches that even priests who are bound 
with mortal sin, exercise, as the ministers of Christ, 
the power of remitting sins, by the power of the Holy 
Spirit conveyed to them in ordination ; and that those 
persons err in their opinion who contend that wicked 
priests have not this power. But although a priest's 
absolution is the dispensation of a benefit conferred by 
another, yet it is not a mere naked act of ministry in 
announcing the Gospel, or declaring that the sins are 
remitted, but is like a judicial act, in which sentence 
is pronounced by him as by a judge. And therefore 
a penitent ought not so to flatter himself of his own 
faith, as that, even if he have no contrition, or the 

ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, 
publica quidem per correptionem, si correptus acquieverit ; secreta 
vero per spontaneam confessionem, cuicumque factam. Docet 
quoque, etiam sacerdotes, qui peccato mortali tenentur, per vir- 
tutem Spiritus Sancti, in ordinatione collatam, tamquam Christi 
ministros, fuiictionem remittendi peccata exercere, eosque prave 
sentire, qui in malis sacerdotibus banc potestatem non esse con- 
tendunt. Quamvis autem absolutio sacerdotis alieni beneficii sit 
dispensatio ; tamen non est solum nudum ministerium, vel an- 
nuntiandi Evangelium, vel declarandi remissa esse peccata ; sed 
ad instar actus judicialis, quo ab ipso, velut a judice, sententia 
pronuntiatur ; atque ideo non debet pcenitens adeo sibi de sua 
ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aut sacer- 



TRENT.— REPENTANCE. 



263 



priest no intention of acting seriously, and truly 
absolving him, he should suppose that, on account of 
his faith alone, he is truly absolved before God ; for 
neither may faith afford remission of sins without 
repentance, nor can he be otherwise than most care- 
less of his salvation who should know that a priest 
only absolved him in joke, and not carefully seek out 
another to do so seriously. 

doti animus serio agendi, et vere absolvendi desit, putet tamen 
se, propter suam solam fidem, vere, et coram Deo esse abso- 
lutum : nec enim fides sine poenitentia remissionem ullam pec- 
catorum praestaret ; nec is esset, nisi salutis suas negligentissi- 
mus, qui sacerdotem joco se absolventem cognosceret, et non 
alium, serio agentem, sedulo requireret. 

Chapter VII. — Of tJie Reservation of Cases. 

Since then, nature, and the reason of judgment 
demand that sentence should only take effect upon 
inferiors, there was ever a persuasion in the Church 
of God, and this Synod confirms it as most true, that 
that absolution is of no avail which a priest confers 
upon one who is not under his ordinary or delegated 
jurisdiction. And it has seemed to our holy Fathers, 

Caput VII. — De Casuum Reservatione. 
Quoniam igitur natura, et ratio judicii illud exposcit, ut sen- 
tentia in subditos dumtaxat feratur ; persuasum semper in Eccle- 
sia Dei fuit, et verissimum esse Synodus haec confirmat, nullius 
momenti absolutionem eam esse debere, quam sacerdos in eum 
profert, in quern ordinariam, aut subdelegatam non habet jurisdic- 



264 



TRENT. REPENTANCE, 



to pertain very much to the discipline of the Chris- 
tian people, that the more atrocious and grievous 
crimes should not be absolved by any, but only by 
the chief priests ; wherefore, the sovereign Pontiffs 
have deservedly been able, according to the supreme 
power given to them in the Universal Church, to 
reserve for their peculiar judgment some of the worst 
kind of offences. Nor is there room for doubt, since 
all things, which are of God, are ordained ; but that 
this same is allowed to all the bishops in their several 
dioceses, " for edification and not for destruction," in 
respect of the authority over inferiors given to them 
above the rest of the inferior priests, especially as con- 
cerns those crimes to which the censure of excom- 
munication is annexed. But it is agreeable to the 
divine authority that this reservation of offences 
should have effect not only in outward discipline, 
but also before God. But, lest any should perish 
by these means, it has been always piously guarded 

tionem. Magnopere vero ad Christiani populi disciplinam per- 
tinere, sanctissimis Patribus nostris visum est, ut atrociora 
qusedam, et graviora crimina non a quibusvis, sed a summis 
dumtaxat sacerdotibus absolverentur : unde merito Pontifices 
Maximi pro suprema potestate, sibi in Ecclesia Universa tradita, 
causas aliquas criminum graviores suo potuerunt peculiari judicio 
reservare. Neque dubitandum est, quando omnia, quae a Deo 
sunt, ordinata sunt ; quin hoc idem episcopis omnibus in sua 
cuique dioecesi, " in sedificationem tamen, non in destructionem," 
liceat, pro illis in subditos tradita supra reliquos inferiores sacer- 
dotes auctoritate, praesertim quoad ilia, quibus excommunicationis 
censura annexa est. Hanc autem delictorum reservationem, 



TRENT. REPENTANCE. 



265 



in the Church, that there should be no reservation 
at the point of death ; and that, therefore, all priests 
should be able to absolve any penitents whatsoever, 
from every kind of sin and censure : except at such 
extremity, as the priests can do nothing in reserved 
cases, they should labour to persuade the penitents 
to have recourse to the superior and lawful judges, 
for the benefit of absolution. 

consonum est divinse auctoritati, non tantum in externa politia 
sed etiam coram Deo, vim habere. Verumtamen pie admodum, 
ne hac ipsa occasione aliquis pereat, in eadem Ecclesia Dei cus- 
toditum semper fuit, ut nulla sit reservatio in articulo mortis : 
atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis 
peccatis, et censuris absolvere possint : extra quem articulum 
sacerdotes cum nihil possint in casibus reservatis, id unum pceni- 
tentibus persuadere nitantur, ut ad superiores, (et) legitimes 
judices pro beneficio absolutionis accedant. , 

Chapter VIII. — Of the Necessity and the Fruit of 
Satisfaction. 

Lastly, as concerns satisfaction, which of all the 
parts of repentance, as it has been at all times re- 
commended by our fathers to the Christian people, 
so now in our time, is chiefly impugned, under the 
highest pretence of piety, by those who teach a form 

Caput VITI. — De Satisfactionis Necessitate, et Fructu. 
Demum quoad satisfactionem, quae ex omnibus Poenitentiae 
partibus, quemadmodum a patribus nostris Christiano populo fuit 
perpetuo tempore commendata, ita una maxime nostra setate, 
summo pietatis praetextu, impugnatiir ab iis, qui speciem pietatis 



266 



TRENT. REPENTANCE. 



of godliness, but have denied the power thereof; 
the holy Synod declares that it is altogether false, 
and contrary to the word of God, to say that sin is 
never remitted by the Lord, but the entire punish- 
ment is also pardoned. For, besides divine tradition, 
clear and illustrious examples are found in the holy 
books, by which this error is most plainly refuted. 
In truth, even the principle of divine justice seems 
to demand that they who have sinned through igno- 
rance before baptism should be received by Him into 
grace, after a different manner from those who, 
having been once freed from the bondage of sin and 
Satan, and having received the gift of the Holy 
Ghost, have not been afraid knowingly to violate 
the temple of God, and to grieve the Holy Spirit : 
and it becometh the divine mercy that our sins 
should not be so remitted without any satisfaction, 
lest we take occasion to think lightly of our sins, 
and so, injuring and insulting the Holy Spirit, we 

habent, virtutem autem ejus abnegarunt : sancta Synodus decla- 
rat, falsum omnino esse, et a verbo Dei alienum, culpam a 
Domino numquam remitti, quin universa etiam poena eondone- 
tur. Perspicua enim, et illustria in saeris literis exempla reperi- 
untur, quibus, prseter divinam traditionem, hie error quam 
manifestissime revincitur. Sane et divinse justitiae ratio exigere 
videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum 
per ignorantiam deliquerint ; aliter vero, qui serael a peccati et 
daemonis servitute liberati, et accepto Spiritus Sancti dono, 
scientes templum Dei violare, et Spiritum Sanctum contristare 
non formidaverint : et divinam clementiam decet, ne ita, nobis, 
absque ulla satisfactione, peccata dimittantur, ut occasione accepta, 



TRENT. REPENTANCE. 



267 



fall into worse, treasuring up unto ourselves wrath 
against the day of wrath. For, beyond all doubt, 
these j^unishments of satisfaction recall the penitents 
very much from sin, and restrain them, as it were, 
with a bit, and make them more cautious and watch- 
ful for the future. They cure also the remains of 
sins, and by actions of opposite virtues, destroy 
vicious habits acquired by evil living. Nor, in truth, 
was there ever any way considered in the Church 
more sure for the removal of the impending punish- 
ment of God, than that men, with real grief of mind, 
should accustom themselves to these works of repen- 
tance. To this may be added, that while we suffer 
by making satisfaction for sins, we are made like 
unto Christ Jesus, who made satisfaction for our sins, 
from whom all om- sufficiency is derived; and having 
hence, also, a most sure covenant that if we suffer 

peccata leviora putantes, velut injurii et contumeliosi Spiritui 
Sancto, in graviora labamur, thesaurizantes nobis iram in die 
irae : prociil dubio enim magnopere a peccato revocant, et quasi 
fraeno quodam coercent hse satisfactorise pcenag, cautioresque et 
vigilantiores in futiirum pcenitentes efficiunt ; medentur qiioqiie 
peccatorum reliquiis, et vitiosos habitus, male vivendo compa- 
ratos, contrariis virtutum actionibus tollunt. Neque vero seciirior 
uUa via in Ecclesia Dei umquam existimata fuit ad amovendam 
iraminentem a Domino poenam, quam ut haec poenitentiae opera 
homines cum vero animi dolore frequentent. Accedit ad hsec, 
quod, dum satisfaciendo patimur pro peccatis, Christo Jesu, qui 
pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, 
conformes effichnur ; certissimam quoque inde arrham habentes, 



268 



TRENT. REPENTANCE. 



with Him, we shall be also glorified together. Nor, 
in truth, is this satisfaction which we pay for our sins 
in such sort ours, that it should not be through Christ 
Jesus ; for we who of ourselves, can do nothing as of 
ourselves, can do all things by the assistance of Him 
who comforteth us ; so that a man hath not whereof 
he may boast ; but all our boasting is in Christ, in 
whom we live, in whom we merit, in whom w^e 
make satisfaction ; doing worthy fruits of repent- 
ance, which have their virtue from Him, by Him are 
offered to the Father, and through Him accepted of 
the Father. The priests of the Lord therefore, 
ought, according to the suggestions of the Spirit and 
their own prudence, to enjoin wholesome and 
suitable satisfaction, proportioned to the quality of 
the crimes, and the means of the penitents: lest, 
haply, they become partakers in other men's sins, 

quod, si compatimur, et conglorificabimur. Neque vero ita nostra 
est satisfactio hsec, quam pro peccatis nostris exsolvimus, ut non 
sit per Christum Jesum : nam qui ex nobis, tamquam ex nobis, 
nihil possumus, eo co-operante, qui nos confortat, omnia possu- 
mus ; ita non habet homo, unde glorietur ; sed omnis gloriatio 
nostra in Christo est : in quo vivimus, in quo meremur, in 
quo satisfacimus : facientes fructus dignos poenitentiae, qui ex 
illo vim habent, ab illo offeruntur Patri, et per ilium acceptantur 
a Patre. Debent ergo sacerdotes Domini, quantum Spiritus, et 
prudentia suggesserit, pro qualitate criminum, et poenitentium 
facultate, salutares et convenientes satisfactiones injungere : ne 
si forte peccatis conniveant, et indulgentius cum pcenitentibus 
agant, levissima quaedam opera pro gravissimis delictis injun- 



TRENT. REPENTANCE. 



269 



if tliey connive at sin, and deal too tenderly with 
the penitents, enjoining trifling works for the most 
grievous crimes. Let them have also before their 
eyes, that the satisfaction which they impose is not 
only for a defence of the new life, and a remedy for 
infirmity, but also a revenge and punishment for 
past sins : for the ancient Fathers believe and teach 
that the keys of the priests were given not only for 
loosing but also for binding. Nor did they there- 
fore think that the sacrament of repentance, is the 
tribunal of anger and punishments ; just as no Ca- 
tholic has ever thought that by our satisfactions of this 
kind, the force of the merit and satisfaction of our 
Lord Jesus Christ, was either obscured or lessened in 
any degree : which, while our innovators are unwilling 
to understand, they teach that a new life is the best 
repentance, that they may destroy altogether the 
virtue and use of satisfaction. 

gendo, alieiiorum peccatorum participes efficiantur. Habeant 
autem pras oculis, ut satisfactio, quam imponunt, non sit tantum 
ad novas vitse custodiam, et infirmitatis medicamentum, sed etiam 
ad praeteritorum peccatorum vindictam, et castigationem : nam 
claves sacerdotum, non ad solvendum dumtaxat, sed et ad ligan- 
dum concessas, etiam antiqui Patres et credunt, et docent. Nec 
propterea existimarunt, sacramentum poenitentiag esse forum irae, 
vel poenarum ; sicut nemo umquam Catholicus sensit, ex hujus- 
modi nostris satisfactionibus vim meriti, et satisfactionis Domini 
nostri Jesu Christi, vel obscurari, vel aliqua ex parte imminui : 
quod dum Novatores intelligere volunt, ita optimam pcenitentiam 
novam vitam esse docent, ut omnem satisfactionis vim, et usum 
tollant. 



270 



TRENT. EXTREME UNCTION. 



Chapter IX. — Of Works of Satisfaction. 

The Synod teaches moreover, that so great is the 
extent of the divine bounty, that we are able to 
make satisfaction before God the Father through 
Christ Jesus, not only by those punishments volun- 
tarily undertaken by ourselves for the avenging sin, 
or imposed by the will of the priest, according to 
the measure of the offence : but also, which is an 
especial instance of love, by those temporal stripes, 
which are inflicted by God, and patiently endured 
by us. 

Caput IX. — De Operibus Satisfactionis. 
Docet prseterea, tan tarn esse divinae munificentise largitatem, ut 
non solum poenis, sponte a nobis pro vindieando peccato suscep- 
tis, aut sacerdotis arbitrio pro mensura delicti impositis, sed 
etiam, quod maximum amoris argumentum est, temporalibus 
flagellis, a Deo inflictis et a nobis patienter toleratis, apud Deum 
Patrem per Christum Jesum satisfacere valeamus. 

Doctrine of the Sacrament of Extreme 
Unction. 

It seemed good to the holy Synod to subjoin to 
the preceding doctrine of repentance, that which 
follows concerning the sacrament of extreme unc- 
tion ; which has been esteemed by the Fathers as 

Visum est autem sanctse Synodo, prsecedenti doctrinse de poe- 
nitentia adjungere ea, quae sequuntut de sacramento extremae 
unctionis ; quod non modo poenitentiae, sed et totius Christianas 



TRENT. EXTREME UNCTION. 



271 



the consummation, not only of repentance but of the 
whole Christian life, which ought to be a perpetual 
repentance. In the first place, then, concerning the 
institution of it, the Synod declares and teaches, that 
our most merciful Redeemer, who wished to provide 
His servants at all times with wholesome remedies 
against all the darts of all enemies, as He has pre- 
pared for them the greatest assistances in the other 
sacraments, whereby Christians, while they live, 
might be able to keep themselves entirely from 
every grievous spiritual inconvenience, so has He 
fortified the end of life with the sacrament of ex- 
treme unction, as a most firm defence. For, 
although our adversary seeks and seizes occasions, 
during the whole course of our lives, to devour our 
souls in every possible way ; there is, nevertheless, 
no time when he more eagerly employs the whole 
force of his subtil ties for the accomplishment of our 

vitae, quae perpetua poenitentia esse debet, consummativum exisd- 
matum est a Patribiis. Primum itaque circa illius institutionem 
declarat et docet, quod clementissimus Redemptor noster, qui 
servis suis quovis tempore voluit de salutaribus remediis ad ver- 
sus omnia omnium hostium tela esse prospectum, quemadmodum 
auxilia maxima in sacramentis aliis prseparavit, quibus Christian! 
conservare se integros, dum viverent, ab omni graviori spiritus 
incommodo possint, ita extremse unctionis sacramento finem vitae, 
tamquam firmissimo quodam praesidio, munivit : nam etsi adver- 
sarius noster occasiones per omnem vitam quaerat et captet, ut 
devorare animas nostras quoquo modo possit ; nullum tamen 
tempus est, quo vehementius ille oranes suae versutiae nervos 



272 



TRENT. EXTREME UNCTION. 



utter destruction, and to thrust us, if possible, from 
confidence in the divine mercy, than when he sees 
the end of life hang over us. 

intendat ad perdendos nos penitus, et a fiducia etiam, si possit, 
divinae misericordise deturbandos, quam cum impendeie nobis 
exitum vitse prospicit. 



Chapter I. — Of the Institution of the Sacrament of 
Ewtreme Unction. 

This holy unction of the sick, was instituted by 
our Lord Christ, as truly and properly a sacrament 
of the New Testament, as is implied indeed in St. 
Mark ; but commended and declared to the faithful 
by James the apostle and brother of the Lord. 
" Is any sick among you ? Let him call for the elders 
of the Church, and let them pray over him, anointing 
him with oil in the name of the Lord, and the prayer 
of faith shall save the sick, and the Lord shall raise 

Caput I. — De Institutione Sacramenti Extremce Unctionis, 

Instituta est autem sacra hsec unctio infirmorum, tamquam 
vere, et proprie sacramentum Novi Testamenti a Christo Domino 
nostroapudMarcum quidem insinuatum,per Jacobum autem Apos- 
tolum, ac Domini fratrem, fidelibus commendatum, ac promulga- 
tum. *' Infirmatur," inquit, " quis in vobis ? inducat presbyteros 
Ecclesiae, et orent super eum, ungentes eum oleo in nomine 
Domini, et oratio fidei salvabit infirmum ; et alleviabit eum 



TRENT. EXTREME UNCTION. 



273 



him up, and if he have committed sins they shall be 
forgiven him." From which words, as the Church 
hath learned from apostolic tradition handed down, 
she teaches the matter, form, proper minister, and 
effect of this wholesome sacrament ; for the Church 
has understood that the matter is oil blessed by 
the bishop, for unction most aptly represents the 
grace of the Holy Spirit wherewith the soul of the 
sick man is invisibly anointed ; — then that the form 
consists of these words, "By this anointing ^" &;c. 

Dominus ;" et si in peccatis sit, dimittentur ei. Quibus verbis, 
ut ex apostolica tradition e, per manus accepta, Ecclesia didicit, 
docet raateriam, formam, proprium ministrum, et effectum hujus 
salutaris sacramenti : intellexit enim Ecclesia, materiam esse 
oleum ab episcopo benedictum ; nam unctio aptissime Spiritus 
Sancti gratiam, qua invisibiliter anima segrotantis inungitur, re- 
praesentat ; formam deinde esse ilia verba, " Per istam unctio- 
nem," &c. 



* The oil is applied to the several parts of the body which are 
the organs of sense, also to the loins, as the seat of lust, and to 
the feet, by which we move. The words, or form at length is, 
" By this unction of holy oil +, and His affectionate mercy, may 
God forgive thee whatever sins thou hast committed by sight 
and by the other senses. Amen." — Ordo Administr. Sacramen. 
Lond. 1831, p. 81, 



T 



274 



TRENT. EXTREME UNCTION. 



Chapter II. — Of the Effect of this Sacrament 

Moreover the substance and effect of this sacra- 
ment is explained in these words : " and the 
prayer of faith shall save the sick, and the Lord shall 
raise him up ; and if he have committed sins, they 
shall be forgiven him." For this substance is the 
grace of the Holy Spirit, whose anointing washes 
away offences if any remain to be expiated, and the 
remains of sin ; and relieves and confirms the mind 
of the sick man, by exciting in him great confidence 
in the divine mercy ; by which the sick man is sup- 
ported to bear more lightly the inconveniences and 
weariness of sickness, and more easily to resist the 
temptations of the devil, who lieth in wait at his 
heel ; and sometimes he obtains health of body when 
it is expedient for the salvation of the soul. 

Caput II. — De Effectu hujus Sacramenti. 

Res porro, et effectus hujus sacramenti illis verbis explicatur : 
"et oratio fidei salvabit infirmum; et alleviabiteum Dominus ; et, 
si in peccatis sit, dimittentur ei :" res etenim hsec gratia est Spiri- 
tus Sancti, cujus unctio delicta, si qua sint adhuc expianda, ac 
peccati reliquias abstergit ; et segroti animam alleviat, et confir- 
mat, magnam in eo divinse misericordiae fiduciam excitando ; qua 
infirmus sublevatus, et morbi incommoda, ac labores levius fert, 
et tentationibus daemonis, calcaneo insidiantis, facilius resistit ; et 
sanitatem corporis interdum, ubi saluti animae expedient, conse- 
quitur. 



TRENT. — EXTREME UNCTION. 



275 



Chapter III. — Of the Minister of this Sacrament, and 
the Time when it ought to be given. 

But now, as regards the direction of those who 
ought both to receive and to minister this sacrament, 
this also is plainly delivered in the aforesaid words ; 
for it is there shown, that the presbyters of the 
Church are the proper ministers of this sacrament : 
by which name in that place, we are not to under- 
stand those who are old in age, or leaders among the 
people ; but either bishops, or priests duly ordained 
by them by the laying on of the hands of the pres- 
bytery. It is also declared that this unction is to be 
administered to the sick, but especially to those who 
are so dangerously laid up as to seem to be placed at 
the end of life ; whence also, it is called the sacra- 
ment of the dying. But if the sick, after the re- 
ceiving of this unction, shall recover, they may again 

Caput III. — De Ministro hujus Sacramenti, et tempore, quo dari 

deheat. 

Jam vero, quod attinet ad prsescriptionem eorum, qui et susci- 
pere, et ministrare hoc sacramentum debent, haud obscure fuit 
illud etiam in verbis prsedictis traditum : nam et ostenditur illic, 
proprios hujus sacramenti ministros esse Ecclesiae presbyteros : 
quo nomine eo loco, non aetate seniores, aut primores in populo 
intelligendi veniunt, sed aut episcopi, aut sacerdotes ab ipsis rite 
ordinati per impositionem manuum presbyterii. Declaratur 
etiam, esse banc unctionem infirmis adhibendam, illis vero prae- 
sertim, qui tam periculose decumbunt, ut in exitu vitse constituti 
videantur : unde et sacramentum exeuntium nuncupatur. Quod 
si infirmi post susceptam banc unctionem convaluerint, iterum 

T 2 



276 



TRENT. EXTREME UNCTION. 



be assisted by the support of this sacrament, when 
they fall into another similar peril of death. Where- 
fore they are not to be heard who, against so plain 
and clear a sentence of the Apostle James, teach 
that this anointing is either a human invention, 
or a rite received from the Fathers, and not a 
command of God, nor a promise having grace : nor 
they who assert that it has failed, as if it were to be 
referred only to the grace of healing in the primi- 
tive Church ; nor they who say that the rite and 
usage which the Church of Rome observes in the 
administration of this sacrament, is contrary to the 
sentence of the Apostle James, and ought therefore 
to be changed for another; nor they, lastly, who 
affirm that this extreme unction may be despised by 
the faithful, without sin ; for all these are most 
plainly at variance with the clear words of this great 
Apostle. Nor in truth does the Church of Rome, 

hujus sacramenti subsidio juvari poterunt, cum in aliud simile 
vitae discrimen inciderint. Quare nulla ratione audiendi sunt, 
qui contra tarn apertam et dilucidam Apostoli Jacobi sententiam 
docent, banc unctionem, vel figmentum esse humanum, vel ritum 
a Patribus acceptum, nec mandatum Dei, nec promissionem 
gratise habentem : et qui illam jam cessasse asserunt, quasi ad 
gratiam curationum dumtaxat in primitiva Ecclesia referenda 
esset : et qui dicunt ritum, et usum, quem sancta Romana Ec- 
clesia in hujus sacramenti administratione observat, Jacobi 
Apostoli sententise repugnare, atque ideo in alium commutandum 
esse : et denique, qui banc extremam unctionem a fidelibus sine 
peccato contemni posse affirmant : haec enim omnia manifestissime 
pugnant cum perspicuis tanti Apostoli verbis. Nec profecto 



TRENT. EXTREME UNCTION. 



277 



the mother and mistress of all others, observe any 
thing in the administration of this unction, as far as 
regards the perfection of the substance of the sacra- 
ment, than what the blessed James prescribed. Nor, 
indeed, can con tempt of such a sacrament exist with- 
out very great wickedness, and affront of the Holy 
Spirit. 

These are the things which this holy general Synod 
professes and teaches concerning the holy sacra- 
ments of repentance and extreme unction, and pro- 
pounds to all Christ's faithful people to be believed 
and held. The Synod sets forth the following canons 
to be inviolably observed, and perpetually condemns 
and anathematizes those who assert the contrary. 

Ecclesia Romana, aliarum omnium mater et magistra, aliud in 
hac administranda unctione, quantum ad ea, quae hujus sacra- 
menti substantiam perficiunt, observat, quam quod beatus Jacobus 
praescripsit. Neque vero tanti sacramenti contemptus absque 
ingenti scelere, et ipsius Spiritus Sancti injuria esse posset. 

Haec sunt quae de poenitentise, et extremae unctionis sacramentis 
sancta haec oecumenica Synodus profitetur, et docet, atque omni- 
bus Christi fidelibus credenda, et tenenda proponit. Sequentes 
autem Canones inviolabiliter servandos esse tradit ; et asserentes 
contrarium perpetuo damnat, et anathematizat. 



278 



TRENT. — REPENTANCE. 



Of the Most Holy Sacrament of Repentance. 

Canon I. 

If any shall say, that in the Catholic church re- 
pentance is not really and truly a sacrament, insti- 
tuted by Christ our Lord, for reconciling the faithful 
to God himself, as often as they fall into sin after 
baptism ; let him be accursed. 

Canon I. 

Si quis dixerit, in Catholica Ecclesia Poenitentiam non esse 
vere, et proprie sacramentiim pro fidelibus, quoties post bap- 
tismum in peccata labuntur, ipsi Deo reconciliandis a Christo 
Domino nostro institutum ; anathema sit. 

Canon II. 

If any, confounding the sacraments, shall say, that 
baptism itself is the sacrament of repentance, as if 
these two sacraments were not distinct, and so re- 
pentance not rightly named the second plank after 
shipwreck ; let him be accursed. 

Canon II. 

Si quis sacramenta confundens, ipsum baptismum poenitentiae 
sacramentum esse dixerit, quasi haec duo sacramenta distincta 
non sint, atque ideo poenitentiam non recte secundam post nau- 
fragium tabulam appellari ; anathema sit. 



TRENT. — REPENTANCE. 



279 



Canon III. 

If any shall say, that those words of the Lord and 
Saviour, " Receive ye the Holy Ghost, whosesoever 
sins ye remit they are remitted unto them, and 
whosesoever sins ye retain they are retained," are 
not to be understood of the power of remitting and 
retaining sins in the sacrament of repentance, as the 
Catholic Church from the beginning has always 
understood ; but shall pervert them to the authority 
for preaching the Gospel, contrary to the institution 
of this sacrament ; let him be accursed. 

Canon III. 

Si quis dixerit, verba ilia Domini Salvatoris, " Accipite Spiri- 
tum Sanctum ; quorum remiseritis peccata, remittuntur eis ; et 
quorum retinueritis, retenta sunt :" non esse intelligenda de 
potestate remittendi, et retinendi peccata in sacramento poeni- 
tentias, sicut Ecclesia Catholica ab initio semper intellexit ; 
detorserit autem, contra institutionem hujus sacramenti, ad auc- 
toritatem prasdicandi Evangelium ; anathema sit. 

Canon IV. 

If any shall deny, that for the entire and perfect 
remission of sins, there are required in the penitent 
three acts, as the matter of the sacrament of re- 
pentance, namely, contrition, confession, and satis- 

Canon IV. 

Si quis negaverit, ad integram, et perfectam peccatorum remis- 
sionem requiri tres actus in pcenitente, quasi materiam sacra- 
menti poenitentise, videlicet, contritionera, confessionem, et satis- 



280 



TRENT. REPENTANCE. 



faction, which are called the three parts of repent- 
ance ; or shall say that there are only two parts of 
repentance, namely, the terrors impressed upon the 
conscience by the knowledge of guilt, and faith con- 
ceived from the Gospel, or from absolution, by which 
any one believes that his sins are remitted by Christ ; 
let him be accursed. 

factionem, quae tres poenitentise partes dieuntur; aut dixerit, 
duas tantum esse poenitentise partes, terrores scilicet incussos 
conscientias, agnito peccato, et fidem conceptam ex Evangelic, 
vel absolutione, qua credit quis sibi per Christum remissa pec- 
cata ; anathema sit. 

Canon V. 

If any shall say, that that contrition which is pro- 
cured by examination, recollection, and detestation 
of sins, by which a man recals to mind his years in 
the bitterness of his soul, by weighing the grievous- 
ness, multitude, and vileness of his sins, the loss of 
eternal blessedness, and the incurring eternal dam- 
nation, with the intention of a better life, is not 
true and useful grief, nor qualifies a man for grace, 

Canon V. 

Si quis dixerit, earn contritionem, quae paratur per discus- 
sionem, collectionem, et detestationem peccatorum, qua quis 
recogitat annos suos in amaritudine animae suae, ponderando 
peccatorum suorum gravitatem, multitudinem, foeditatem, amis- 
sionem aeternae beatitudinis, et aeternae damnationis incursum, 
cum proposito melioris vitae, non esse verum, et utilem dolorem, 



TRENT. REPENTANCE. 



281 



but makes him a hypocrite, and a greater sinner ; 
lastly, that that grief is forced, and not free and 
voluntary ; let him be accursed. 

nec prseparare ad gratiam, sed facere horainem hypocritam, et 
magis peccatorem ; demum, ilium esse dolorem coactum, et non 
liberum, ac voluntarium ; anathema sit. 

Canon VI. 

If any shall deny, that sacramental confession was 
instituted and is necessary for salvation by divine 
right, or shall say that the custom of confessing 
secretly to the priest alone, which the Catholic 
church has always observed from the beginning, and 
continues to observe, is foreign to the institution 
and command of Christ, and is of human invention ; 
let him be accursed. 

Canon VI. 

Si quis negaverit, confessionem sacramentalem vel institutam, 
vel ad salutem necessariam esse jure divino ; aut dixerit, modum 
secrete confitendi soli sacerdoti, quem Ecclesia Catholica ab initio 
semper observavit, et observat, alienum esse ab institutione, et; 
mandate Christi, et inventum esse humanum ; anathema sit. 

Canon VII. 

If any shall say, that in order to the remission of 
sins in the sacrament of repentance, it is not, of 
divine authority, necessary to confess all and each of 
the deadly sins, which may be re-called to memory 



282 



TRENT. — REPENTANCE. 



by due and deliberate meditation, even secret ones, 
and those which are contrary to the two last com- 
mandments of the decalogue, and also the circum- 
stances which affect the nature of the sin, but that 
such confession is only useful for the instruction and 
consolation of the penitent, and only observed of 
old time for the imposition of canonical satisfaction, 
or shall say, that they who study to confess all their 
sins, are unwilling to leave any thing to be pardoned 
by divine mercy ; or lastly, that it is not lawful to 
confess venial sins ; let him be accursed. 

Canon VI T. 

Si quis dixerit, in sacramento poenitentiae ad remissionem pec- 
catorum necessarium non esse jure divino confiteri omnia, et 
singula peccata mortalia, quorum memoria cum debita et dili- 
genti prsemeditatione habeatur, etiam occulta, et quae sunt contra 
duo ultima Decalogi praecepta, et circumstantias, quae peccati 
speciem mutant, sed eam confessionem tantum esse utilera ad 
erudiendum, et consolandum poenitentem, et olim observatam 
fuisse tantum ad satisfactionem canonicam imponendam ; aut 
dixerit, eos, qui omnia peccata confiteri student, nihil relinquere 
velle divinae misericordiae ignoscendum ; aut demum, non licere 
confiteri peccata venialia; anathema sit. 

Canon VIII. 

If any shall say, that the confession of all sins, 
such as the Church observes, is impossible, and that 

Canon VIII. 

Si quis dixerit, confessionem omnium peccatorum, qualem 
Ecclesia servat, esse impossibilem et traditionem humanam, a piis 



TRENT. REPENTANCE. 



283 



it is a human tradition which ought to be set aside 
by pious persons ; or that all and each of both sexes 
are not bound to it, according to the constitution of 
the great Lateran Council, once a-year ; and there- 
fore that the people of Christ should be persuaded 
not to confess in Lent ; let him be accursed. 

abolendam ; aut ad earn non teneri omnes, et singulos utriusque 
sexus Christi fideles, juxta magni Concilii Lateranensis constitu- 
tionem, semel in anno ; et ob id suadendum esse Christi fidelibus, 
ut non confiteantur tempore quadragesimse ; anathema sit. 



Canon IX. 

If any shall say, that the sacramental absolution 
of a priest is not a judicial act, but a mere ministra- 
tion of declaring and pronouncing that the peni- 
tent's sins are forgiven, provided only he believes 
that he is absolved ; or that the priest does not 
absolve seriously, but in joke ; or, that the confes- 
sion of the penitent is not necessary, in order 
that the priest may absolve him ; let him be ac- 
cursed. 

Canon IX. 

Si quis dixerit, absolutionem sacramentalem sacerdotis non esse 
actum judicialem, sed nudum ministerium pronunciandi, et decla- 
randi remissa esse peccata confitenti ; modo tantum credat, se 
esse absolutum ; aut sacerdos non serio, sed joco absolvat ; aut 
dixerit, non requiri confessionem pcenitentis, ut sacerdos ipsum 
absolvere possit ; anathema sit. 



284 



TRENT. REPENTANCE. 



Canon X. 

If any shall say, that priests, who are in mortal 
sin, have not the power of binding and loosing, or 
that priests are not the only ministers of absolution ; 
but that that saying of Christ, " Whatsoever ye 
shall bind on earth shall be bound in heaven, 
and whatsoever ye shall loose on earth shall be 
loosed in heaven ;" and " Whosesoever sins ye remit 
they are remitted unto them, and whosesoever sins 
ye retain they are retained ;" was addressed to all 
and each of the faithful, so that by the power of 
these words any person whatever may absolve sins, 
public ones, only by rebuke, if the offender shall 
acquiesce ; and private ones by voluntary confession ; 
let him be accursed. 

Canon X. 

Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potes- 
tatem ligandi et solvendi non habere ; aut, non solos sacerdotes 
esse ministros absolutionis, sed omnibus et singulis Christi fideli- 
bus esse dictum : " Quaecumque alligaveritis super terram, erunt 
ligata et in ccelo ; et quaecumque solveritis super terram, erunt 
soluta et in ccelo." Et, '* Quorum remiseritis peccata, remittuntur 
eis ; et, quorum retinueritis, retenta sunt :" quorum verborum 
virtute quilibet absolvere possit peccata, publica quidem per cor- 
reptionem dumtaxat, si correptus acquieverit ; secreta vero per 
spontaneam confessionem ; anathema sit. 

Canon XI. 

If any shall say, that bishops have not the right 
of reserving cases for themselves, except as regards 



TRENT. — REPENTANCE. 285 

outward polity, and that, therefore, the reservation 
of cases does not hinder the priests from truly ab- 
solving from reserved offences ; let him be ac- 
cursed. 

Canon XI. 

Si quis dixerit, episcopos non habere jus reservandi sibi casus, 
nisi quoad externam politiam, atque ideo casuum reservationem 
non prohibere, quo minus sacerdos a reservatis vera absolvat ; 
anathema sit. 

Canon XII. 

If any shall say that the whole penalty is always 
remitted by God, together with the fault, and that 
the only satisfaction of penitents is that faith 
whereby they embrace that Christ has made satis- 
faction for them ; let him be accursed. 

Canon XII. 

Si quis dixerit, totam pcenam simul cum culpa remitti semper 
a Deo, satisfactionemque poenitentium non esse aliam, quam 
fidem, qua apprehendunt, Christum pro eis satisfecisse ; ana- 
thema sit. 

Canon XIII, 

If any shall say, that, as regards temporal punish- 
ment, men can by no means, through the merits of 
Christ, make satisfaction for sins, by the patient 

Canon XIII. 

Si quis dixerit, pro peccatis, quoad poenam temporalem, mi- 
nime Deo per Christi merita satislieri poenis, ab eo inflictis, et 



286 



TRENT. REPENTANCE. 



endurance of punishments inflicted by Him, or en- 
joined by the priest, or voluntarily undertaken, 
such as fastings, prayers, alms, and other works of 
piety, and that so a new life alone is the best re- 
pentance ; let him be accursed. 

patienter toleratis, vel a sacerdote injunctis, sed neque sponte 
susceptis, ut jejuniis, orationibus, eleemosynis, vel aliis etiam 
pietatis operibus ; atque ideo optimam poenitentiam esse tantum 
novam vitam ; anathema sit. 

Canon XIV. 

If any shall say, that the satisfaction, by which the 
penitents redeem their sins through Jesus Christ, are 
not parts of the worship of God, but human tradi- 
tions, tending to obscure the doctrine of grace, and 
the true worship of God, and the benefit of Christ's 
death ; let him be accursed. 

Canon XIV. 

Si quis dixerit, satisfactiones, quibus poenitentes per Christum 
Jesum peccata redimunt, non esse cultus Dei, sed traditiones 
hominum, doctrinam de gratia, et verum Dei cultum, atque bene- 
ficium mortis Christi obscurantes ; anathema sit. 

Canon XV. 

If any shall say, that the keys of the Church were 
only given to loose and not also to bind, and that 
therefore, the priests when they impose penalties 

Canon XV. 

Si quis dixerit, Claves Ecclesiae esse datas tantum ad solven- 
dum, non etiam ad ligandum ; et propterea sacerdotes, dum im- 

7 



TRENT. EXTREME UNCTION. 



287 



upon those who make confession, are acting contrary 
to the end of the keys, and contrary to the institu- 
tion of Christ, and that it is a fiction to say that, 
when eternal punishment has been removed by the 
power of the keys, there remains for the most part 
some temporal punishment to be discharged; let 
him be accursed. 

ponunt poenas confitentibus, agere contra finem clavium, et contra 
institutionem Christi, et fictionem esse, quod virtute clavium 
sublata poena aeterna, poena temporalis plerumque exsolvenda 
remaneat ; anathema sit. 



OF THE SACRAMENT OF EXTREME 
UNCTION. 

Canon I. 

If any shall say, that extreme unction is not truly 
or properly a sacrament instituted by our Lord 
Christ ; and declared by the blessed Apostle James ; 
but only a rite received from the Fathers, or a 
human invention ; let him be accursed. 

Canon I. 

Si quis dixerit, extremam unctionem non esse vere et proprie 
sacramentum, a Christo Domino nostro institutum, et a beato 
Jacobo Apostolo promulgatum ; sed ritum tantum acceptum a 
Patribus, aut figmentum humanum ; anathema sit. 



288 



TRENT. EXTREME UNCTION. 



Canon II. 

If any shall say, that the holy anointing of the 
sick does not confer grace, nor remit sins, nor relieve 
the sick, but that it has ceased, as if it were formerly 
only the grace of healing ; let him be accursed. 

Canon II. 

Si quis dixerit, sacram infirmorum unctionem non conferre 
gratiam, nec remittere peccata, nec alleviate infirmos ; sed jam 
cessasse, quasi olim tantum fuerit gratia curationum ; anathema 
sit. 

Canon III. 

If any shall say, that the rite and usage of extreme 
unction, which the holy Roman Church observes, is 
contrary to the sentence of the blessed Apostle 
James, and therefore should be changed, and may 
be despised by Christians without sin ; let him be 
accursed. 

Canon III, 

Si quis dixerit, extremse unctionis ritum, et usum, quern obser- 
vat sancta Romana Ecclesia, repugnare sententias beati Jacobi 
apostoli, ideoque eum mutandum, posseque a Christianis absque 
peccato contemni ; anathema sit. 

Canon IV. 

If any shall say, that the presbyters of the Church, 
whom St. James directs to be called for the anoint- 
ing of the sick, are not priests ordained by the 



TRENT. REPENTANCE. 289 

bishops, but elders in age, in any community ; and 
that, therefore, the priest is not the only proper 
minister of extreme unction ; let him be accursed. 

Canon lY. 

Si quis dixerit, presbyteros Ecclesias, quos beatus Jacobus ad- 
ducendos esse ad infirmum inungendum hortatur, non esse sacer- 
dotes ab episcopo ordinatos, sed setate seniores in quavis 
communitate ; ob idque proprium extreme unctionis ministrum 
non esse solum sacerdotem; anathema sit, — Cone, xiv, 815 — 826. 



U 



SESSION XXI., A.D. 1562. 



Doctrine of Communion under both kinds, and 
THAT of Children. 

Chapter I. — That the Laity, and the Clergy who are 
not celebrating, are not hound by Divine Right to 
Communion under both kinds. 

The holy Synod, taught by the Holy Spirit, which 
is the Spirit of wisdom and understanding, the Spirit 
of counsel and piety, and following the judgment 
and custom of the Church itself, declares and teaches 
that the laity, and the clergy who do not celebrate, 
are not bound by any divine command to receive the 
sacrament of the Eucharist under both kinds. Nor 
can it by any means be doubted with a sound faith, 
but that the communion of either kind is sufficient 

Caput I. — Laicos, et Clericos, non conficientes, non astringi Jure 
Divino ad Communionem sub utraque specie. 

Itaque sancta ipsa Synodus, a Spiritu Sancto, qui spiritus est 
sapientise, et intellectus, spiritus consilii, et pietatis, edocta, atque 
ipsius Ecclesise judicium, et consuetudinem secuta, declarat, ac 
docet, nullo divino praecepto laicos, et clericos, non conficientes, 
obligari ad Eucharistiae Sacramentum sub utraque specie sumen- 
dura, neque ullo pacto salva fide, dubitari posse, quin illis alterius 
speciei communio ad salutem sufRciat ; nam etsi Christus Do- 



TRENT. COMMUNION. 



291 



for their salvation. For although the Lord Christ 
at His last Supper, instituted and delivered to his 
apostles this venerable sacrament in the species of 
bread and wine, yet that institution and delivery 
do not aim at this, that all the faithful of Christ be 
bound by the Lord's decree to receive both kinds ; 
nor is it rightly inferred from his discourse, in the 
sixth chapter of St. John, that communion in both 
kinds was instituted by the Lord, however it may be 
understood according to the various interpretations 
of the holy fathers and doctors. For He who said, 
" Except ye eat the flesh of the Son of Man, and 
drink his blood, ye have no life in you said also, 
" If any man eat of this bread, he shall live for ever." 
And He who said, " He that eateth my flesh and 
drinketh my blood, hath everlasting life ;" said also, 
" The bread which I will give is my flesh for the 
life of the world." Lastly, He who said, " He that 

minus in ultima ccena venerabile hoc sacramentum in panis et 
vini speciebus instituit, et Apostolis tradidit ; non tamen ilia 
institutio et traditio eo tendunt, ut omnes Christi fideles statute 
Domini ad utramque speciem accipiendam astringantur, sed 
neque ex sermone illo, apud Joannem sexto, recta colligitur, 
utriusque speciei communionem a Domino prseceptam esse, ut- 
cumque juxta varias sanctorum Patrum et doctorum interpreta- 
tiones intelligatur : namque qui dixit, " Nisi manducaveritis 
carnem Filii hominis, et biberitis ejus sanguinem, non habebitis 
vitam in vobis :" dixit quoque, *' Si quis manducaverit ex hoc 
pane, vivet in aeternum." Et qui dixit, " Qui manducat meam 
carnem, et bibit meum sanguinem, habet vitam seternam :" dixit 
etiam, " Panis, quem ego dabo, caro mea est pro mundi vita." 

u 2 



292 



TRENT. — COMMUNION. 



eateth my flesh and drinketh my blood, dwelleth in 
me and I in him ;" said nevertheless, " He that 
eateth of this bread shall live for ever." 

Et denique qui dixit, " Qui manducat meam carnem, et bibit 
meum sanguinem, in me manet, et ego in illo :" dixit nihilomi- 
nus, " Qui manducat hunc panem, vivet in seternum." 



Chapter II. — The Power of the Church in the Ad- 
ministration of the Eucharist. 

It declares, moreover, that the Church has always 
had the power, saving the substance of the sacra- 
ments, to appoint and alter in the administration of 
them, those things which, according to the difference 
of circumstances, of time, and of place, she might 
judge expedient for the advantage of the receivers, 
or the veneration of the sacraments themselves. 
Which also the Apostle seemed, not obscurely, to 
intimate, when he said, " Let a man so account of 
us, as of the ministers of Christ, and stewards of 

Caput 1\.—Eccles'ice Potestas circa Dispensationem Sacramenti 
Eucharistice. 

Prseterea declarat, banc potestatem perpetuo in Ecclesia fuisse, 
ut in sacramentorum dispensatione, salva illorum substantia, ea 
statueret, vel mutaret, quae suscipientium utilitati, seu ipsorum 
sacramentorum venerationi, pro rerum, temporum, et locorum 
varietate, magis expedire judicaret. Id autem Apostolus non 
obscure visus est innuisse, cum ait : Sic nos existimet homo, 
ut ministros Christi, et dispensatores mysteriorum Dei :" atque 



TRENT. COMMUNION. 



293 



the mysteries of God ;" and it is plain that he him- 
self used this power, as well in other matters, as in 
this very sacrament, when, after appointing certain 
things concerning its use, he said, " The rest will I 
set in order, when I come." Wherefore the holy 
Mother Church, recognizing this power in the ad- 
ministration of the sacraments, although the use of 
both kinds was not uncommon from the beginning 
of the Christian religion, yet in process of time that 
custom being very extensively altered, and she being 
moved with grave and just reasons, has approved 
this custom of communicating under one kind, and 
has appointed it to be accounted as a law, which it 
is not lawful to blame, or to alter according to choice, 
without the authority of the Church itself. 

ipsum quidem hac potestate usum esse satis constat, cum in 
multis aliis, turn in hoc ipso sacramento, cum, ordinatis nonnullis 
circa ejus usum, " Cetera," inquit, " cum venero, disponam." Quare 
agnoscens sancta mater Ecclesia banc suam in administratione 
sacramentorum auctoritatem, licet ab initio Cbristianse religionis 
non infrequens utriusque speciei usus fuisset : tamen progressu 
temporis, latissime jam mutata ilia consuetudine, gravibus et 
justis causis adducta, banc consuetudinem sub altera specie com- 
municandi approbavit, et pro lege habendam decrevit : quam 
reprobare, aut sine ipsius Ecclesiae auctoritate pro libito mutare, 
non licet. 



294 TRENT. COMMUNION. 

Chapter III. — That whole and entire Christ, and a 
true Sacrament, is received under either species. 

It declares, moreover, that although our Re- 
deemer, as was said before, at His last Supper in- 
stituted this sacrament, and delivered it to the 
apostles in two kinds, yet it is to be confessed that 
even under one kind only, whole and entire Christ, 
and a true sacrament, is received ; and that there- 
fore, as concerns the profit of it, they who receive 
one kind only are not defrauded of any grace which 
is necessary to salvation. 

Caput III. — Totum et integrum Christum, ac verum Sacramen- 
tum sub qualihet specie sumi. 

Insuper declarat, quamvis Redemptor noster, ut antea dictum 
est, in suprema ilia coena hoc sacramentum in duabus speciebus 
instituerit, et apostolis tradiderit ; tamen fatendum esse, etiam 
sub altera tan turn specie totum atque integrum Christum, ve- 
rumque sacramentum sumi. Ac propterea, quod ad fructum 
attinet, nulla gratia, necessaria ad salutem, eos defraudari, qui 
unam speciem solam accipiunt. 

Chapter IV. — That little Children are 7iot obliged to 
Sacramental Communion. 

Lastly, the same holy Synod teaches that little 
children, who are void of the use of reason, are under 

Caput IV. — Parviilos non obligari ad Communionem Sacra- 
mentalem. 

Denique eadem sancta Synodus docet, parvulos, usu rationis 



TRENT. COMMUNION. 



295 



no necessity to receive the sacramental communion 
of the Eucharist ; since having been regenerated and 
incorporated in Christ by the v^^ashing of baptism, 
they cannot at that age lose the grace of the sons of 
God which they have received : nevertheless, an- 
tiquity is not therefore to be condemned, if at any 
time it has observed that custom in certain places : 
for as the most holy Fathers had, by reason of their 
time, probable cause for what they did, so certainly 
it is to be believed, without dispute, that they did it 
not through any necessity of salvation. 

carentes, nulla obligari necessitate ad sacramentalem Eucharistiae 
communionem : siquidem per baptism! lavacrum regenerati, et 
Christo incorporati, adeptam jam filiomm Dei gratiam in ilia 
setate amittere non possunt. Neque ideo tamen damnanda est 
antiquitas, si eum morem in quibusdam locis aliquando servavit. 
Ut enim sanctissimi illi Patres sui facti probabilem causam pro 
illius temporis ratione habuerunt; ita certe, eos nulla salutis 
necessitate id fecisse, sine controversia credendum est. 



Of Communion under both kinds, and that of 
Children. 

Canon I. 

If any shall say, that by the command of God, or 
necessity of salvation, all and each of Christ's faith- 



Canon I. 

Si quis dixerit, ex Dei prsecepto, vel necessitate salutis, omnes 



296 



TRENT. COMMUNION. 



ful people ought to receive both species of the most 
holy sacrament of the Eucharist ; let him be ac- 
cursed. 

et singulos Christi fideles utramque speciem sanctissimi Eucha- 
ristise sacramenti sumere debere ; anathema sit. 

Canon II. 

If any shall say, that the holy Catholic church was 
not led by just causes and reasons to communicate 
the laity, and also the clergy who do not celebrate 
the service, under the kind of bread only, or that it 
has erred in that ; let him be accursed. 

Canon II. 

Si quis dixerit, sanctam Ecclesiam Catholicam non justis causis 
et rationibus adductam fuisse, ut laicos, atque etiam clericos, non 
conficientes, sub panis tantummodo specie communicaret, aut in 
eo errasse ; anathema sit. 

Canon III. 

If any shall deny, that whole and entire Christ, 
the source and author of all graces, is received under 
the one kind of bread, because, as some falsely assert, 
He is not received according to Christ's own institu- 
tion in both kinds ; let him be accursed. 

Canon III. 

Si quis negaverit, totum et integrum Christum, omnium gra- 
tiarum fontem et auctorem, sub una panis specie sumi, quia, ut 
quidam falso asserunt, non secundum ipsius Christi institutionem 
sub utraque specie sumatur ; anathema sit. 



TRENT. COMMUNION. 



297 



Canon IV. 

If any shall saj, that the communion of the Eu- 
charist is necessary for children before they arrive at 
years of discretion ; let him be accursed. 

Canon IV. 

Si quis dixerit, parvulis, antequara ad annos discretionis per- 
venerint, necessariam esse Eucharistise communionem ; anathema 
sit. — Cone. xiv. 846—847. 



SESSION XXII., A.D. 1562. 



Doctrine of the Sacrifice of the Mass. 

Chapter I. — {Of the Institution of the holy Sacrifice 
of the Mass,) 

Since, as the apostle Paul witnesseth, under the 
former testament, there was no perfection, by reason 
of the weakness of the Levitical priesthood, it was 
necessary, according to the ordinance of God the 
Father of mercies, that another priest should arise 
after the order of Melchisedec, even our Lord Jesus 
Christ, who might be able to consummate and bring 
to perfection all, as many soever as should be sanc- 
tified. He, therefore, our Lord and God, although 
He was about to offer Himself, once for all, upon 
the altar of the cross, by the intervention of death, 
that there He might work eternal redemption ; yet. 

Caput I. 

Quoniam sub priori Testamento, teste Apostolo Paulo, prop- 
ter Levitici sacerdotii imbecillitatem, consummatio non erat ; 
oportuit, Deo Patre misericordiarum ita ordinante, sacerdotem 
alium secundum ordinem Melchisedech surgere, Dominum nos- 
trum Jesum Christum, qui posset omnes, quotquot sanctificandi 
essent, consummare, et ad perfectum adducere. Is igitur Deus, 
et Dominus noster, etsi semel se ipsum in ara Crucis, morte in- 
tercedente, Deo Patri oblaturus erat, ut aeternam illic redemptio- 



TRENT. MASS. 



299 



because His priesthood was not to be extinguished by 
death, in His last supper, the night in which He was 
betrayed, that He might leave to His beloved spouse 
the Church, a visible sacrifice according to the 
exigencies of man's nature, by which that bloody 
one, once for all, performed on the cross, might be 
represented, and the memory of it remain even to 
the end of the world, and its saving virtue be applied 
for the remission of those sins which are daily com- 
mitted by us ; declaring Himself to be ordained a 
priest for ever after the order of Melchisedec, offered 
to God the Father, His body and His blood, under 
the species of bread and wine : and under the sym- 
bols of the same things, delivered them to the 
apostles, whom He then appointed priests of the 
New Testament, that they might receive them ; and 
in these words, " Do this in remembrance of me," . 
he charged them and their successors in the priest- 

nem operaretur : quia tamen per mortem sacerdotium ejus 
extinguendum non erat ; in coena novissima, qua nocte tradebatur, 
ut dilectas suae sponsae Ecclesiae visibile, sicut hominum natura 
exigit, relinqueret sacrificium, quo cruentum illud, semel in cruce 
peragendum, reprsesentaretur, ejusque memoria in finem usque 
saeculi permaneret, atque illius salutaris virtus in remissionem 
eorum, quae a nobis quotidie committuntur, peccatorum applica- 
retur ; sacerdotem secundum ordinem Melchisedech se in aeternum 
constitutum declarans, corpus, et sanguinem suum sub speciebus 
panis et vini Deo Patri obtulit ; ac sub earumdem rerum symbo- 
lis, apostolis, quos tunc Novi Testaraenti sacerdotes constituebat, 
ut sumerent, tradidit ; et eisdem, eorumque in sacerdotio succes- 
soribus, ut offerrent, praecepit per haec verba, " Hoc facite in 

7 



300 



TRENT. MASS. 



hood : that they should offer them as the Ca- 
tholic Church has always understood and taught. 
For, after the celebration of the old passover, which 
the multitude of the children of Israel sacrificed in 
memory of the departure from Egypt, He instituted 
a new passover, even Himself to be sacrificed by 
the Church, through the priests under visible signs, 
in memory of His departure from this world unto 
the Father, when, by the shedding of His blood. He 
redeemed us, and snatched us from the power of 
darkness, and translated us into His kingdom. And 
this indeed is that pure offering which cannot be 
stained by any unworthiness or wickedness of the 
offerers : which the Lord by Malachi foretold should 
be offered clean in every place, to His name, which 
should be great among the Gentiles : and to which 
the Apostle Paul not obscurely alludes when, writing 
to the Corinthians, he says, that " they who are pol- 

meam commemorationem :" uti semper Catholica Ecclesia intel- 
lexit, et docuit. Nam celebrate veteri pascha, quod in memoriam 
exitus de ^gypto multitudo filiorum Israel immolabat, novum 
instituit pascha, se ipsum ab Ecclesia per sacerdotes sub signis 
visibilibus immolandum in memoriam transitus sui ex hoc mundo 
ad Patrem, quando per sui sanguinis efFusionem nos redemit, 
atque eripuit de potestate tenebrarum, et in regnum suum trans- 
tulit. Et haec quidem ilia munda oblatio est, quae nulla indig- 
nitate, aut malitia offerentium inquinari potest : quam Dominus 
per Malachiam nomini suo, quod magnum futurum esset in gen- 
tibus, in omni loco mundam ofFerendam praedixit : et quam non 
obscure innuit Apostolus Paulus, Corinthiis scribens, cum dicit, 
Non posse eos, qui partici'patione mensae dsemoniorum polluti 



TRENT. MASS. 



301 



luted by being partakers of the table of devils, can- 
not be partakers of the Lord's table in each place 
by the word table meaning altar. This, lastly, is 
that which, during the time of nature and of the 
law, was prefigured by the various kinds of sacrifices ; 
as that which embraces all the good things signified 
by it, as being the consummation and perfection of 
them all. 

sint; mensag Domini participes fieri :" per mensam altare utrobi- 
que intelligens. Hasc denique ilia est, quae per varias sacrificiorum, 
naturae et legis tempore, similitudines figurabatur ; utpote quae 
bona omnia, per ilia significata, velut illorum omnium consum- 
matio, et perfectio complectitur. 

Chapter II. — {The Sacrifice of the Mass is propitiatori/ 
as well for the living as for the dead.) 

And, since in the divine sacrifice, which is per- 
formed in the mass, that same Christ is contained 
and offered in an unbloody manner, who, on the 
altar of the cross offered Himself with blood once for 
all ;^]the holy Synod teaches, that that sacrifice is, 
and becomes of itself truly propitiatory, so that if, 
with a true heart and right faith, with fear and reve- 

Caput II. 

Et quoniam in divino hoc sacrificio, quod in missa peragitur, 
idem ille Christus continetur, et incruente immolatur, qui in ara 
crucis semel se ipsum cruente obtulit ; docet sancta Synodus, 
sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, 
si cum vero corde et recta fide, cum metu et reverentia, con- 



302 



TRENT. MASS. 



rence we approach to God, contrite and penitent, 
we may obtain mercy and find grace to help in time 
of need. The Lord, forsooth, being appeased by the 
offering of this, and granting grace and the gift of 
repentance, remits crimes and sins, even great ones ; 
for it is one and the same host, the same person now 
offering by the ministry of the priests, who then 
offered Himself upon the cross, only in a different 
manner of offering ; and by this unbloody sacrifice 
the fruits of that bloody one are abundantly received ; 
only, far be it that any dishonour should be done to 
that by this. Wherefore, according to the tradition of 
the apostles, offering is duly made, not only for the 
sins, pains, satisfactions, and other necessities of the 
faithful who are alive, but also for the dead in 
Christ, who are not yet wholly cleansed. 

triti ac poenitentes ad Deum accedamus, misericordiam conse- 
quamur, et gratiam inveniamus in auxiiio opportune. Hujus 
quippe oblatione placatus Dominus, gratiam, et donum poeniten- 
tiae concedens, crimina, et peccata, etiam ingentia, dimittit. Una 
enim eademque est hostia, idemque nunc ofFerens sacerdotum 
ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi 
ratione diversa : cujus quidem oblationis cruentae, inquam, fruc- 
tus per banc incruentam uberrime percipiuntur ; tantum abest, ut 
illi per banc quovis modo derogetur. Quare non solum pro fide- 
lium vivorum peccatis, pcenis, satisfactionibus, et aliis necessita- 
tibus, sed et pro defunctis in Christo, nondum ad plenum purgatis, 
rite, jnxta apostolorum traditionem, ofFertur. 



TRENT. MASS. 



303 



Chapter III. — [Of Masses in Honour of the Saints.) 

And although the Church has been wont some- 
times to offer masses in honour and memory of the 
saints, yet she does not teach that sacrifice is to be 
offered to them, but to God alone, who has crowned 
them : and, therefore, the priest does not say, I 
offer sacrifice to thee, Peter or Paul ; but giving 
thanks to God for their victories, he implores their 
patronage, that they whom we remember upon earth 
may deign to intercede for us in heaven. 

Caput III. 

Et quamvis in honorem et memoriam sanctorum nonnullas 
interdum missas Ecclesia celebrare consueverit ; non tamen illis 
sacrificium ofFerri docet, sed Deo soli, qui illos coronavit. Unde 
nec sacerdos dicere solet, Offero tibi sacrificium, Petre, vel Paule ; 
sed Deo de illorum victoriis gratias agens, eorum patrocinia im- 
plorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum 
memoriam facimus in terris. 

Chapter IV. — {Of the Canon of the Mass.) 

And since it is fitting that holy things should be 
holily administered, and this sacrifice is the most holy 
of all ; the Catholic Church, to the end that it might 
be worthily and reverently offered and received, 

Caput IV. 

Et cum sancta sancte administrari conveniat, sitque hoc omnium 
sanctissimum sacrificium ; Ecclesia Catbolica, utdigne, reverenter- 
que ofFerretur, ac perciperetur, sacrum canonem multis ante SKculis 



304 



TRENT. MASS. 



appointed, many ages ago, the sacred canon, so pure 
from all error that nothing is contained in it which 
does not, to the greatest degree, savour of holiness 
and piety, and raise the minds of the offerers to God: 
for it is composed both of the very words of the 
Lord, and the traditions of the apostles, and the piou« 
appointments of holy Pontiffs. 

instituit, ita omni errore purum, ut nihil in eo contineatur, quod 
non maxime sanctitatem, ac pietatem quandam redoleat, mentes- 
que offerentium in Deum erigat. Is enim constat cum ex ipsis 
Domini verbis, turn ex apostolorum traditionibus, ac sanctorum 
quoque Pontificum piis institutionibus. 

Chapter V. — {Of the Ceremonies and Rites of the 

Mass.) 

And since the nature of man is such that it may 
not be sustained to the meditation of divine things 
without exterior helps, on this account, holy mother 
Church instituted certain rites, as, for instance, that 
in the mass, some things should be pronounced in a 
low voice, and some in a louder. She set forth also 
ceremonies from apostolic tradition and discipline, as 

Caput V. 

Cumque natura hominum ea sit, ut non facile queat sine admi- 
niculis exterioribus ad rerum divinarum meditationem sustolli ; 
propterea pia mater Ecclesia ritus quosdam, ut scilicet quaedam 
summissa voce, alia vero elatiore, in missa pronunciarentur, in- 
stituit. Cserimonias item adhibuit, ut mysticas benedictiones, 
lumina, thymiamata, vestes, aliaque id genus multa ex apostolica 



TRENT. MASS. 



305 



mystical benedictions, lights, incense, vestments, and 
many other things of that kind, by which both the 
majesty of so great a sacrifice might be approved, 
and that by means of these visible signs of religion 
and piety, the minds of the faithful might be excited 
to the contemplation of the highest matters which 
are hidden in this sacrifice. 

disciplina, et traditione, quo et majestas tanti sacrificii commen- 
daretur, et mentes fidelium per haec visibilia religionis, et pietatis 
signa, ad rerum altissimarum, quag in hoc sacrificio latent, con- 

templationem excitarentur. 

Chapter VI. — [Of the Mass, in ivli'tch the Priest 
alone communicates.) 

The holv S^Tlod could indeed ^^ish, that in all 
masses the faithful, who are present, should com- 
municate not only in spiritual affection, but also in 
sacramental receiving of the eucharist, in order that 
they might more abundantly profit by this most holy 
sacrifice : but if this may not always be, she does not 
therefore condemn those masses in which the priest 
alone sacramentally communicates, as if they were 

Caput VI. 

Optaret quidem sacrosancta Synodus, ut in singulis missis 
fideles adstantes non solum spirituali affectu, sed sacramentali 
Eucharistiae perceptione communicarent, quo ad eos sanctissimi 
hujus sacrificii fructus uberior proveniret ; nec tamen, si id non 
semper fiat, propterea missas illas, in quibus solus sacerdos sa- 
cramentaliter communicat, ut privatas et illicitas damnat. sed 

X 



306 



TRENT. — MASS. 



private and unlawful ; but approves and commends 
them. For those masses also ought to be accounted 
common, partly, because in them the people spiri- 
tually communicate, and partly because they are 
celebrated by the public minister of the Church, not 
for himself only, but for all the faithful who belong 
to the body of Christ. 

probat, atque adeo commendat. Siquidem iWas quoque missae 
vere communes censeri debent, partim, quod in eis populus spi- 
ritualiter communicet, partim vero, quod a publico Ecclesise 
ministro, non pro se tantum, sed pro omnibus fidelibus, qui ad 
corpus Christi pertinent, celebrentur. 



Chapter VII. — (Of mining Water with the Wine 
which is to be offered in the Cup.) 

Furthermore, the holy Synod admonishes, that 
the priests are commanded by the Church, to mix 
water with the wine which is to be offered in the 
cup, both because it is believed that Christ did so, 
and also because from His side water came out with 
the blood, which sacrament is had in remembrance 
by this mixture ; and, as the people are called 

Caput VII. 

Monet deinde sancta Synodus, praeceptum esse ab Ecclesia 
sacerdotibus, ut aquam vino in calice ofFerendo miscerent, tum 
quod Christum Dominum ita fecisse credatur, tum etiam quia e 
latere ejus aqua simul cum sanguine exierit, quod sacramentum 



TRENT. MASS. 



307 



waters in the Revelation of St. John, the union of 
the faithful people themselves with Christ their 
head is thus represented. 

hac mixtione recolitur : et cum aquae in Apocalypsi beati Joan- 
nis populi dicantur, ipsius populi fidelis cum capite Christo unio 
repraesentatur. 

Chapter VIII. — {The Mass may not he celebrated in 
the common tongue. Let the Mysteries of it he ex- 
plained to the people.) 

Although the mass contains much instruction for 
the faithful people, yet it did not seem good to the 
Fathers that it should be every where celebrated in 
the common tongue. Wherefore, retaining every- 
where the ancient rite of each Church which has 
been approved by the holy Roman Church, the 
mother and mistress of all Churches, lest the sheep 
of Christ hunger, and His little ones ask bread, and 
there be none to break it for them, the holy Synod 
commands pastors and all persons having cure of 
souls, that they frequently, between the celebration 

Caput VIII. 

Etsi missa magnam contineat populi fidelis eruditionem ; non 
tamen expedire visum est Patribus, ut vulgari passim lingua 
celebraretur. Quamobrem, retento ubique cujusque Ecclesiae 
antique, et a sancta Romana Ecclesia, omnium Ecclesiarum 
matre et magistra, probato ritu, ne oves Christi esuriant, neve 
parvuli panem petant, et non sit qui frangat eis ; mandat sancta 
Synodus pastoribus, et singulis curam animarum gerentibus, ut 
frequenter inter missarum celebrationem, vel per se, vel per alios, 

X 2 



308 



TRENT. MASS. 



of masses, either by themselves or others, explain 
something of those things which are read in the 
mass ; and, among others, declare somewhat of the 
mystery of this most holy sacrifice, especially on 
Lord's Days and Festivals. 

ex iis, quae in missa leguntur, aliquid exponant ; atque inter 
cetera sanctissimi hujus sacrificii mysterium aliquod declarent, 
diebus prsesertim Dominicis, et festis. 

Chapter IX. — {A Preface to the following Canons,) 

But, because, now-a-days, many errors are dissemi- 
nated and many things taught and disputed by many 
persons against this ancient faith, which is founded 
on the Holy Gospels, the traditions of the Apostles, 
and of the holy Fathers, the holy Synod, after many 
and grave debates maturely held upon these points, 
has determined, with the unanimous consent of all 
the Fathers, to condemn and cast out of the Church, 
by the following Canons, whatsoever opposes this 
most pure faith and holy teaching. 

Caput IX. 

Quia vero adversus veterem banc in sacrosancto evangelic, 
Apostolorum traditionibus, sanctorumque patrum doctrina fun- 
datam fidem, hoc tempore multi disseminati sunt errores, multaque 
a multis docentur, et disputantur ; sacrosancta Synodus, post mul • 
tos, gravesque his de rebus mature habitos tractatus, unanimi 
Patrum omnium consensu, quae huic purissimse fidei, sacraeque 
doctrinae adversantur, damnare, et a sancta Ecclesia eliminare, 
per subjeetos hos eanones constituit. 



TRENT. MASS. 



309 



Of the Sacrifice of the Mass. 
Canon I. 

If any shall say, that in the mass there is not 
offered to God a true and proper sacrifice, or that 
what is offered is nothing else than that Christ is 
given to us to eat ; let him be accursed. 

Canon I. 

Si quis dixerit, in missa non ofFerri Deo verum et proprium 
sacrificium ; aut quod offerri non sit aliud, quam nobis Christum 
ad raanducandum dan ; anathema sit. 

Canon II. 

If any shall say, that in these words, " Do this in 
remembrance of me," Christ did not appoint the 
apostles to be priests ; or did not ordain that they and 
other priests should offer His body and blood ; let 
him be accursed. 

Canon II. 

Si quis dixerit illis verbis, *' Hoc facite in meam commemora- 
tionem," Christum non instituisse apostolos sacerdotes ; aut non 
ordinasse, ut ipsi, aliique sacerdotes offerrent corpus et sangui- 
nem suum ; anathema sit. 

Canon III. 

If any shall say, that the sacrifice of the mass is 
only one of praise and thanksgiving, or a bare com- 
memoration of the sacrifice which was made upon the 



310 



TRENT. MASS. 



cross, but not propitiatory ; or, that it only profits 
him who receives it ; and ought not to be offered for 
the living and the dead, for sins, pains, satisfactions, 
and other necessities ; let him be accursed. 

Canon III. 

Si qiiis dixerit, missae sacrificium tantum esse laudis, et gra- 
tiarum actionis, aut nudam commemorationem sacrifieii, in cruce 
peracti, non autem propitiatorium ; vel soli prodesse sumenti ; 
neque pro vivis, et defunctis, pro peccatis, poenis, satisfactionibus, 
et aliis necessitatibus offerri debere ; anathema sit. 

Canon IV. 

If any shall say, that by the sacrifice of the mass, 
blasphemy is offered to the most holy sacrifice of 
Christ, accomplished on the cross, or that that is dis- 
honoured by this ; let him be accursed. 

Canon IV. 

Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacri- 
ficio, in cruce peracto, per missse sacrificium, aut illi per hoc 
derogari ; anathema sit. 

Canon V. 

If any shall say, that to celebrate masses in honour 
of saints, and to obtain their intercession with God, 
as the Church intends, is an imposture ; let him be 
accursed. 

Canon V. 

Si quis dixerit, imposturam esse, missas celebrare in honorem 
sanctorum, et pro illorum intercessione apud Deum obtinenda, 
sicut Ecclesia intendit ; anathema sit, 



TRENT. — MASS. 



311 



Canon VI. 

If any shall say, that the Canon of the Mass con- 
tains errors, and ought therefore to be done away ; 
let liim be accursed. 

Canon VI. 

Si quis dixerit, canonem miss£e errores continere, ideoque 
abrogandiim esse ; anathema sit. 

Canon VII. 

If any shall say, that the ceremonies, vestments, 
and outward circumstances, which the Catholic 
Church uses in the celebration of masses, are provo- 
catives of impiety, rather than means of piety; let 
him be accursed. 

Canon VII. 

Si quis dixerit, casrimonias, vestes, et externa signa, quibus in 
missarum celebratione Ecclesia Catholica utitur, irritabiila impie- 
tatis esse magis, quam officia pietatis ; anatJiema sit. 

Canon VIII. 

If any shall say, that the masses in which the 
priest alone receives sacramental communion are 
unlawful, and therefore to be done away ; let him be 
accursed. 

Canon VIII. 

Si quis dixerit, missas, in quibus solus sacerdos sacramentaliter 
coinmunicat, illicitas esse, ideoque abrogandas ; anathema sit. 

Canon IX. 

If any shall say that the rite of the Roman 
Church, in which part of the canon, and the words 



312 



TRENT. MASS. 



of consecration, are set forth in a low voice, is to be / 
condemned, or that mass ought only to be celebrated 
in the common tongue, or that water should not be 
mixed with the wine which is to be offered in the 
cup, because it is contrary to the institution of 
Christ ; let him be accursed. 

Canon IX. 

Si quis dixerit, Ecclesiae Romanae ritum, quo summissa voce 
pars canonis, et verba consecrationis proferuntur, damnandum 
esse ; aut lingua tantum vulgari missam celebrari debere ; aut 
aquam non miscendam esse vino in calice ofFerendo, eo quod 
sit contra Christi institutionem ; anathema sit. — Cone. xiv. 
852—856. 

Decree. 

{On the Petition for conceding the Cup.) 

Moreover, since the same holy Synod, in the for- 
mer Synod, reserved to another time two articles or 
propositions, which were not then discussed (namely, 
whether the reasons whereby the holy Catholic 
Church was led to communicate the laity and even 
the non-officiating priests, under the one kind of 
bread, are to be so retained, that, on no account, the 
use of the cup may be granted to any : and whether, 

Decretum. 

Insuper, cum eadem sacrosancta Synodus superiori sessione 
duos articulos, alias propositos, et turn nondum discusses, vide- 
licet : an rationes, quibus sancta Catholica Ecclesia adducta fuit 
ut communicaret laicos, atque etiam non celebrantes sacerdotes, 
sub una panis specie, ita sint retinendae, ut nulla ratione calicis 



> 

TRENT. MASS. 



313 



if for any fair reasons agreeable to Christian charity, 
the use of the cup seem fit to be granted to any per- 
son, or nation, or kingdom, it should be granted on 
any conditions, and what those conditions should 
be), to be examined and defined when occasion 
should be offered ; now being desirous to consult in 
the best manner, for the safety of those for whom it 
is sought, it has decreed that the whole matter be 
referred to our most holy Lord ; as by the present 
decree it does refer it ; who by his singular prudence 
may effect that which he shall judge to be useful to 
the Christian republic, and salutary for them who 
request the use of the cup. 

usus cuiquam sit permittendus : et, An, si honestis, et Christianae 
charitati consentaneis rationibus concedendus alicui, vel nationi, 
vel regno calicis usus videatur, sub aliquibus conditionibus con- 
cedendus sit, et quaenam illae sint, in aliud tempus oblata sibi 
occasione, examinandos, atque definiendos reservaverit ; nunc 
eorum, pro quibus petitur, saluti optima consultum volens, de- 
crevit, integrum negotium ad sanctissimum Dominum nostrum 
esse referendum, prout praesenti decreto refert ; qui pro sua sin- 
gulari prudentia id efficiat, quod utile Reip. Christianae, et salu- 
tare petentibus usum calicis fore judicaverit. — Cone. xiv. 861. 



SESSION XXIII., A.D. 1563. 



The true and Catholic Doctrine of the Sacra- 
ment OF Order. 

Chapter I. — (Of the Institution of the Priesthood of 
the New Law.) 

Sacrifice and priesthood are so joined together by 
the ordinance of God, that they existed under every 
dispensation. Therefore, since, under the New Tes- 
tament, the Catholic Church has received the holy 
visible sacrifice of the eucharist by the institution of 
the Lord ; it is necessary also to confess that there is 
in it a new visible and external priesthood, into which 
the old has been transferred. But the Sacred Writings 
show, and the tradition of the Catholic Church has 
always taught, that this was instituted by the same 
Lord, our Saviour ; and that a power was given to 

Caput I. 

Sacrificium, et sacerdotium ita Dei ordinatione conjuncta sunt, 
ut utrumque in omni lege extiterit. Cum igitur in Novo Testa- 
mento sanctum eucharistise sacrificium visibile ex Domini insti- 
tutione Catholica Ecclesia acceperit ; fateri etiam oportet, in ea 
novum esse visibile, et externum sacerdotium, in quod vetus 
translatum est. Hoc autem ab eodem Domino Salvatore nostro 
institutum esse ; atque apostolis, eorumque successoribus in sa- 
cerdotio, potestatem traditam consecrandi, ofFerendi, et ministrandi 



TRENT. ORDER. 



315 



the apostles and their successors in the priesthood, of 
consecrating, oflfering, and administering His body 
and blood, and also of remitting and retaining sins. 

corpus et sanguinem ejus, necnon et peccata dimittendi, et reti- 
nendi, sacrae litterae ostendunt, et Catholicae Ecclesiae traditio 
semper docuit. 

Chapter II. — {Of the Seven Orders,) 

But since the ministry of so holy a priesthood is a 
divine thing, it was right, with a view to its being 
exercised more worthily and with greater veneration, 
that in the orderly arrangement of the Church there 
should be many and diverse orders of ministers, who 
should serve the priesthood by virtue of their office, 
being so distributed, that they who had been marked 
with the clerical tonsure might ascend from the 
lesser to the greater ; for the Sacred Writings make 
open mention not only of priests but also of deacons, 
and they teach, in the gravest words, what things are 
chiefly to be attended to in their ordination ; and 

Caput II. 

Cum autem divina res sit tam sancti sacerdotii ministerium, 
consentaneum fuit, quo dignius, et majori cum veneratione exer- 
ceri posset, ut in Ecclesiae ordinatissima dispositione plures, et 
diversi essent ministrorum ordines, qui sacerdotio ex officio de- 
servirent; ita distributi, ut, qui jam clericali tonsura insigniti 
essent, per minores ad majores ascenderent. Nam non solum de 
sacerdotibus, sed et de diaconis, sacrae litterae apertam mentionem 
faciunt ; et quae maxime in illorum ordinatione attendenda sunt, 



316 



TRENT. ORDER. 



from the very beginning of the Church the names of 
the following orders, and the proper offices of each 
of them, are known to have been in use, namely, 
subdeacon, acolyth, exorcist, reader, and doorkeeper. 
Not that they are all of equal degree, for the sub- 
deaconship is referred to the superior orders, by the 
Fathers and the sacred councils, in which we very 
frequently read of the inferior orders. 

gravissimis verbis docent ; et ab ipso Ecclesiae initio sequentium 
ordinum nomina, atque uniuscujusque eorum propria ministeria, 
subdiaconi scilicet, acolyti, exorcistae, lectoris, et ostiarii in usu 
fuisse cognoscuntur, quamvis non pari gradu. Nam subdiaco- 
natus ad majores ordines a Patribus, et sacris conciliis refertur, 
in quibus, et de aliis inferioribus frequentissime legimus. 

Chapter III. — ( That Ordination is truly and fro'perly 
a Sacrament,) 

Since it is clear by the testimony of Scripture, 
Apostolical tradition, and the unanimous consent of 
the Fathers, that grace is conferred by holy ordina- 
tion which is accomplished by words and outward 
signs; no one ought to doubt that ordination is 
truly and properly one of the seven sacraments of 

Cafut III. 

Cum, Scripturse testimonio, Apostolica traditione, et Patrum 
unanimi consensu, perspicuum sit, per sacram ordination em, quae 
verbis, et signis exterioribus perficitur, gratiam conferri ; dubi- 
tare nemo debet, ordinem esse vere, et propria unum ex septem 
sanctse Ecclesiae sacramentis : inquit enim Apostolus, " Admoneo 



TRENT. ORDER, 



317 



holy Church ; for the Apostle saith, " I charge thee 
that thou sth' up the grace of God which is in thee 
by the laying on of my hands ;" for God hath not 
given us the spirit of fear, but of virtue, and of love, 
and of soberness. 

te, ut resuscites gratiam Dei, quae est in te per impositionem 
manuum mearura :" non enim dedit nobis Deus spiritum timoris, 
sed virtutis (et dilectionis), et sobrietatis. 

Chapter IV. — {Of the Ecclesiastical Hierarchy and 
of Ordination,) 

But since in the sacrament of ordination, as is the 
case also in baptism and confirmation, a character is 
impressed, which can neither be obliterated nor 
taken away ; the holy Synod deservedly condemns 
the opinion of those who assert that the priests of 
the New Testament have only power for a time, and 
that they who have been once duly ordained can 
again become laymen, if they do not exercise the 
ministry of the Word. But if any one affirms that 
all Christians promiscuously are priests of the New 
Testament, or all endowed with equal spiritual power 

Ca^ut IV. 

Quoniam vero in sacramento ordinis, sicut et in baptisrao, et 
confirmatione, character imprimitur, qui nec deleri, nec auferri 
potest ; merito sancta Synodus damnat eorum sententiam, qui 
asserunt Novi Testamenti sacerdotes temporariam tantummodo 
potestatem habere ; et semel rite ordinatos, iterum laicos efRci 
posse, si verbi Dei ministerium non exerceant. Quod si quis 
omnes Christianos promiscue Novi Testamenti sacerdotes esse, 



318 



TRENT.— ORDER, 



one with another, he seems to do nothing else than 
confound the ecclesiastical hierarchy, which is as it 
were, the first rank of the camp ; as if, contrary to 
the teaching of St. Paul, all were apostles, all pro- 
phets, all evangelists, all pastors, all teachers. The 
holy Synod next declares that, above the other eccle- 
siastical degrees, the bishops who have succeeded into 
the place of the apostles, and are placed by the Holy 
Spirit, as the same apostle speaks, to govern the 
Church of God, chiefly appertain to this hierarchical 
ordination ; and that they are superior to presbyters, 
and can confer the sacrament of confirmation, ordain 
the ministers of the Church, and perform many other 
offices, which the rest of the inferior order have no 
power to discharge. Moreover, the holy Synod 
teaches that in the ordination of bishops, of priests, 
and of the other orders, neither the consent, nor 

aut omnes pari inter se potestate spirituali praeditos affirmet ; 
nihil aliud facere videtur, quam ecclesiasticam hierarchiam, quae 
est ut castrorum acies ordinata, confundere ; perinde ac si contra 
beati Pauli doctrinam omnes apostoli, omnes prophetae, omnes 
evangelistae, omnes pastores, omnes sint doctores. Proinde 
sacrosancta Synodus declarat, praeter caeteros ecclesiasticos gra- 
dus, episcopos qui in apostolorum locum successerunt, ad hunc 
hierarchicum ordinem praecipue pertinere ; et positos sicut idem 
Apostolus ait, a Spiritu Sancto regere Ecclesiam Dei, eosque 
presbyteris superiores esse, ac sacramentum confirmationis con- 
ferre, ministros Ecclesiae ordinare, atque alia pleraque peragere 
ipsos posse ; quarum functionum potestatem reliqui inferioris 
ordinis nullam habent. Docet insuper sancta Synodus, in ordi- 
natione episcoporum, sacerdotum, et ceterorum ordinum, nec 
populi, nec cujusvis saecularis potestatis, et magistratus consen- 

7 



TRENT, — ORDER. 



319 



calling, nor authority of the people, or any secular 
power or magistracy is requisite for the validity of 
the ordination. But it rather determines that all 
they who approach to the exercise of these minis- 
trations upon the mere calling and appointment of 
the people, or the secular power, or the magistracy ; 
and also they who of their own rashness take these 
things upon themselves, are all to be accounted not 
ministers of the Church, but thieves and robbers, not 
having entered in by the door. These, to speak 
generally, are the things which it seemed good to the 
holy Synod to teach Christ's faithful ones concerning 
the sacrament of ordination. But it determined to 
condemn the opposite opinions by proper canons, after 
the following manner, that amidst the darkening 
shades of numerous errors, all who use the rule of 
faith may, under Christ's aid, be better able to dis- 
cern and maintain the Catholic truth. 

sum, sive vocationem, sive auctoritatem ita requiri, ut sine ea 
irrita sit ordinatio ; quin potius decernit, eos, qui tantummodo a 
populo, aut saeculari potestate, ac magistratu vocati, et instituti, 
ad hsec ministeria exercenda ascendunt, et qui ea propria temeri- 
tate sibi sumunt ; omnes non Ecclesiae ministros, sed fures, et 
latrones, per ostium non ingressos, habendos esse. Haec sunt, 
quae generatim sacrse Synodo visum est, Christi fideles de Sacra- 
mento Ordinis docere. His autem contraria, certis, et propriis 
canonibus in hunc, qui sequitur, modum damnare constituit ; ut 
omnes adjuvante Christo, fidei regula utentes, in tot errorum 
tenebris Catholicam veritatem facilius agnoscere, et tenere pos- 
sint. 



320 



TRENT. ORDER. 



Of the Sacrament of Ordination. 
Canon I. 

If any shall say, that in the New Testament there 
is no visible and outward priesthood, or that it has 
not any power of consecrating and offering the true 
body and blood of the Lord, and of remitting and 
retaining sins; but that it is the mere office and 
bare ministry of preaching the Gospel ; or that they 
who do not preach are not priests ; let him be ac- 
cursed. 

Canon I. 

Si quis dixerit, non esse in Novo Testamento sacerdotium 
visibile, et externum ; vel non esse potestatem aliquam conse- 
crandi, et offerendi verum corpus, et sanguinem Domini, et pec- 
cata remittendi, et retinendi ; sed officium tantum, et nudum 
ministerium praedicandi Evangelium, vel eos, qui non proedicant, 
prorsus non esse sacerdotes ; anathema sit. 

Canon II. 

If any shall say, that in the Catholic Churchy 
besides the priesthood, there are not other orders 
both greater and lesser, by which, as by degrees, 
advance may be made in the priesthood ; let him be 
accursed. 

Canon II. 

Si quis dixerit, praeter sacerdotium non esse in Ecclesia Ca- 
tholica alios ordines, et majores, et minores, per quos, velut per 
gradus quosdam, in sacerdotium tendatur ; anathema sit. 



TRENT. ORDER. 



321 



Canon III. 

If any shall say, that orders, or holy ordination, is 
not truly and properly a sacrament instituted by the 
Lord Christ, or that it is a human fiction invented 
by men who were ignorant of ecclesiastical matters, 
or that it is only a certain rite of choosing the 
ministers of the Word of God and of the sacra- 
ments ; let him be accursed. 

Canon III. 

Si quis dixerit, ordinem sive sacram ordinationem non esse 
vere et proprie sacramentum, a Christo Domino institutum, vel 
esse figmentum quoddam humanum, excogitatum a viris, rerum 
ecclesiasticarum imperitis ; aut esse tantum ritum quemdam 
eligendi ministros verbi Dei, et sacramentorum ; anathema sit. 

Canon IV. 

If any shall say, that the Holy Spirit is not given 
by holy ordination, and that therefore the bishop 
says in vain " Receive ye the Holy Ghost ;" or that 
by means of it a character is not imprinted, or that 
he who has once been a priest, can afterwards be- 
come a layman ; let him be accursed. 

Canon IV. 

Si quis dixerit, per sacram ordinationem non dari Spiritum 
Sanctum ; ac proinde frustra Episcopos dicere, " Accipe Spiritum 
Sanctum ;" aut per eam non imprimi characterem ; vel eum, 
qui sacerdos semel fuit, laicum rursus fieri posse ; anathema sit. 

Y 



322 



TRENT.— ORDER. 



Canon V. 

If any shall say, that the holy anointing which 
the Church uses in holy ordination, is not only not 
requisite, but is to be despised, and is injurious ; and 
that the other ceremonies in ordination are to be 
treated in like manner ; let him be accursed. 

Canon V. 

Si quis dixerit, sacram unctionem, qua Ecclesia in sancta ordi- 
natione utitur, non tantum non requiri, sed contemnendam, 
et perniciosam esse ; similiter et alias ordinis caerimonias ; ana- 
thema sit. 

Canon VI. 

If any shall say, that in the Catholic Church there 
is not a hierarchy appointed by divine ordination, 
which consists of bishops, presbyters, and ministers ; 
let him be accursed. 

Canon VI. 

Si quis dixerit, in Ecclesia Catholica non esse hierarchiam, 
divina ordinatione institutam, quae constat ex episcopis, pres- 
byteris et ministris ; anathema sit. 

Canon VII. 

If any shall say, that bishops are not superior to 
presbyters, or that they have not power of confirm- 
ing and ordaining, or that the power which they 

Canon VII. 

Si quis dixerit, episcopos non esse presbyteris superiores ; 
vel non habere potestatem confirmandi, et ordinandi; vel earn, 



TRENT. ORDER. 



323 



have is common to them with presbyters ; or that 
orders conferred by them without the consent or 
calHng of the people or the secular power, are in- 
valid ; or that they who are not duly ordained, or 
sent, by ecclesiastical and canonical power, but come 
from some other source, are lawful ministers of the 
Word and sacraments ; let him be accursed. 

quam habent, illis esse cum presbyteris communem ; vel ordines 
ab ipsis collates sine populi, vel potestatis saecularis consensu, 
aut vocatione, irritos esse ; aut eos, qui nec ab ecclesiastica et 
canonica potestate rite ordinati, nec missi sunt, sed aliunde 
veniunt, legitimos esse verbi et sacramentorum ministros ; ana- 
thema sit. 

Canon VIII. 
If any shall say, that the bishops who are ap- 
pointed by the authority of the Roman pontiff are 
not lawful and true bishops, but a human fiction ; 
let him be accursed. 

Canon VIII. 

Si quis dixerit, episcopos qui auctoritate Roraani pontificis 
assumuntur, non esse legitimos et veros episcopos, sed figmen- 
tum humanum ; anathema sit. — Cone. xiv. 862 — 864. 



324 



TRENT. MATRIMONY* 



* 



SESSION XXIV., A.D. 1563. 

Doctrine of the Sacrament of Matrimony. 

The first parent of the human race, at the sugges- 
tion of the Divine Spirit, pronounced matrimony to 
be a perpetual and indissoluble connexion, when he 
said, " This is now bone of my bones and flesh of my 
flesh ; for this cause shall a man leave his father and 
mother, and shall cleave unto his wife, and they t wain 
shall be in one flesh." 

But the Lord Christ has plainly taught, that by 
this link two only are coupled and conjoined, when 
referring to those last words, as if set forth by God, 
He said, " Wherefore they are no more twain but one 
flesh ;" and immediately confirmed the lasting nature 
of the connexion which had so long before been de- 
clared by Adam, in these words, What, therefore, 
God hath joined together, let not man put asunder." 

Matrimonii perpetuiim, indissolubilemque nexum primus hu- 
mani generis parens divini spiritus instinctu pronunciavit, cum 
dixit, " Hoc nunc os ex ossibus meis, et caro de carne mea : 
quamobrem relinquet homo patrem suum, et matrem, et adhaere- 
bit uxori suae, et erunt duo in carne una." 

Hoc autem vinculo duos tantummodo copulari, et conjungi, 
Christus Dominus apertius docuit, cum postrema ilia verba, tam- 
quam a Deo prolata, referens dixit, " Itaque jam non sunt duo, 
sed una caro;" statimque ejusdem nexus firmitatem, ab Adamo 



TRENT. MATRIMONY. 



325 



But Christ Himself, the instituter and accomplisher 
of the venerable sacraments, did, by His own passion, 
merit for us the grace which should perfect that 
natural love and render the union indissoluble, and 
sanctify the married persons ; which thing the Apos- 
tle Paul intimates, saying, "Husbands love your 
wives, as Christ loved the Church, and gave Himself 
for it ;" presently adding, " This is a great mystery ; 
but I speak concerning Christ and the Church," 

Since, therefore, under the evangelical law, matri- 
mony by grace excels the ancient unions ; our holy 
Fathers and the Councils, and the tradition of the Uni- 
versal Church, have always justly taught that it was 
to be reckoned among the sacraments of the new law. 
But certain impious persons of the present time, 
being madly set against this opinion, have not only 
thought amiss concerning this venerable sacrament, 

tanto ante pronunciatam, his verbis confirmavit, " Quod ergo 
Deus conjunxit, homo non separet." 

Gratiam vero, quae naturalem ilium amorem perficeret, et in- 
dissolubilem unitatem confirraaret, conjugesque sanctificaret, ipse 
Christus, venerabilium sacramentorum institutor, atque perfector, 
sua nobis passione promeruit. Quod Paulus Apostolus innuit, 
dicens, " Viri diligite uxores vestras, sicut Christus dilexit Eccle- 
siam, et seipsum tradidit pro ea :" mox subjungens, " Sacramen- 
tum hoc magnum est : ego autem dico in Christo, et in Ecclesia." 

Cum igitur Matrimonium in lege evangelica veteribus connu- 
biis per Christum gratia praestet ; merito inter novae legis sacra- 
menta annumerandum, sancti Patres nostri, Concilia, et Univer- 
salis Ecclesiae traditio semper docuerunt. Adversus quam impii 
homines hujus saeculi insanientes, non solum perperam de hoc 



326 



TRENT MATRIMONY. 



but", after their wont, seeking under the pretext of 
the Gospel, to bring in the liberty of the flesh, have, 
both by writing and word, asserted many things 
contrary to the sense of the Catholic Church, and 
the custom which has been approved since the 
Apostles' time, to the great hazard of Christian 
people. The holy and universal Synod, anxious to 
oppose the rashness of these persons, has set forth 
for extermination the more remarkable heresies and 
errors of the aforesaid schismatics, decreeing these 
anathemas against them and their errors, lest their 
pernicious example should seduce more to their pai^^y. 

venerabili sacraraento senserunt, sed de more suo prsetextu 
evangelii iibertatem carnis introducentes, multa ab Ecclesiae 
Catholicae sensu, et ab Apostolorum temporibus probata consuetu- 
dine aliena, scripto, et verbo asseruerunt, non sine magna Chris- 
tifidelium jactura. Quorum temeritati sancta et universalis Sy- 
nodus cupiens occurrere, insigniores praedictorum schismaticorum 
haereses, et errores, ne plures ad se tradat perniciosa eorum con- 
tagio, exterminandos duxit, hos in ipsos haereticos eorumque 
errores decernens anathematismos. 

Of the Sacrament of Matrimony. 
Canon I. 

If any shall say, that matrimony is not truly and 
properly one of the seven sacraments of the Gospel, 
ordained of Christ Himself, but that it is a human 

Canon I. 

Si quis dixerit, raatrimonium non esse vere et proprie unum ex 
septem legis evangelicae sacramentis, a Christo Domino institu- 



TRENT. MATRIMONY. 



327 



invention in the Church ; and does not confer 
grace ; let him be accursed. 

turn, sed ab hominibus in Ecclesia inventum ; neque gratiam 
conferre ; anathema sit. 

Canon II. 

If any shall say, that it is lawful for Christians to 
have more wives than one at the same time, and 
that this is not forbidden by any divine law ; let 
him be accursed. 

Canon II. 

Si quis dixerit, licere Christianis plures simul habere uxores, 
et hoc nulla lege divina esse prohibitum; anathema sit. 

Canon III. 

If any shall say, that only those degrees of consan- 
guinity and affinity which are expressed in Levi- 
ticus, can hinder the contract of marriage, or dissolve 
it when contracted ; and that the Church cannot 
dispense with any of them, nor appoint more, which 
may hinder and dissolve it ; let him be accursed. 
Canon III. 

Si quis dixerit, eos tantum consanguinitatis et affinitatis 
gradus, qui in Levitico exprimuntur, posse impedire matrimo- 
nium contrahendum, et dirimere contractum, nec posse Ecclesiam 
in nonnullis illorum dispensare, aut constituere, ut plures impe- 
diant, et dirimant ; anathema sit. 



Canon IV. 

If any shall say, that the Church cannot appoint 



328 



TRENT. MATRIMONY. 



hindrances dissolving marriage ; or, that in appoint- 
ing them, she has erred ; let him be accursed. 

Canon IV. 

Si quis dixerit, Ecclesiam non potuisse constituere impedi- 
menta, matrimonium dirimentia, vel in iis constituendis errasse ; 
anathema sit. 

Canon V. 

If any shall say, that the marriage bond can be 
dissolved by heresy, or mutual dislike, or inten- 
tional separation of the parties ; let him be accursed. 

Canon V. 

Si quis dixerit, propter haeresim, aut molestam cohabitatio- 
nem, aut affectatam absentiam a conjuge, dissolvi posse matri- 
monii vinculum ; anathema sit. 

Canon VI. 

If any shall say, that marriage, solemnized but 
not consummated, cannot be dissolved by the solemn 
religious vow of either of the parties ; let him be 
accursed. 

Canon VI. 

Si quis dixerit, matrimonium ratum, non vero consummatum, 
per solemnem religionis professionem alterius conjugum non 
dirimi ; anathema sit. 

Canon VII. 

If any shall say, that the Church is in error, 
when, according to the evangelical and apostolic 
Canon VII. 

Si quis dixerit, Ecclesiam errare, cum docuit, et docet, juxta 
evangelicam, et apostolicam doctrinam, propter adulterium al- 



TRENT. MATRIMONY. 



329 



doctrine, it taught, and teaches, that the marriage 
bond cannot be dissolved by the adultery of either 
of the parties ; and that neither of them, not even 
the innocent one who has given no occasion for 
adultery, can contract a new marriage during the 
lifetime of the other ; and that the man or woman 
commits adultery, who dismissing the adulterous 
party, marries, or is married to another; let him 
be accursed. 

terius conjugum matrimonii vinculum non posse dissolvi ; et 
utmmque, vel etiam innocentem, qui causam adulterio non 
dedit, non posse, altero conjuge vivente, aliud matrimonium con- 
trahere, mcecharique eum, qui dimissa adultera, aliam duxerit, et 
earn, quae dimisso adultero, alii nupserit ; anathema sit. 

Canon VIII. 

If any shall say, that the Church is in error, when 
it decrees that on many accounts, separation, as far 
as bed and cohabitation, may take place between 
married people, for a definite or indefinite time ; 
let him be accursed. 

Canon VIII. 

Si quis dixerit, Ecclesiam errare, cum ob muitas causas sepa- 
rationem inter conjuges, quoad thorum, seu quoad cohabitatio- 
nem, ad certum, incertumve tempus fieri posse decernit ; ana- 
thema sit. 

Canon IX. 

If any shall say, that the clergy, ordained in holy 
orders, or the regulars who have solemnly professed 
chastity, can contract marriages, or that such contract 



330 



TRENT. MATRIMONY. 



is valid, notwithstanding the ecclesiastical law or 
the vow ; and that the contrary is nothing else than 
to condemn marriage, and that all may contract 
marriage who feel that they have not the gift of 
chastity, even though they have vowed it ; let him 
be accursed : for God does not deny that gift to 
them who seek it aright, nor suffers us to be tempted 
above that we are able. 

Canon IX. 

Si quis dixerit, clericos, in sacris ordinibus constitutes, vel 
regulares, castitatem solemniter professes, posse matrimonium 
contrahere, contractumque validum esse, non obstante lege eccle- 
siastica, vel voto : et oppositum nihil aliud esse, quam damnare 
matrimonium, posseque omnes contrahere matrimonium, qui non 
sentiunt se castitatis, etiam si eam voverint, habere donum ; 
anathema sit : cum Deus id recte petentibus non deneget, nec 
patiatur, nos supra id, quod possumus, tentare. 

Canon X. 

If any shall say, that the conjugal state is to be pre^ 
ferred to that of virginity or celibacy : and that it is 
not better and more blessed to remain in virginity or 
celibacy, than to be joined in matrimony ; let him be 
accursed. 

Canon X. 

Si quis dixerit, statum conjugalem anteponendum esse statui 
virginitatis, vel coelibatus ; et, non esse melius, ac beatius, manere 
in virginitate, aut coelibatu, quam jungi matrimonio ; anathema 
sit. 

Canon XI. 

If any shall say, that, the jn'ohibiting the solemni- 
zation of marriage at certain times of the year 



TRENT. MATRIMONY. 



331 



is a tyrannical superstition, having its origin in 
Heathenish superstition ; or shall condemn the bene- 
dictions and other ceremonies which the Church 
uses at it ; let him be accursed. 

Canon XI. 

Si quis dixerit, prohibitionem solemnitatis nuptiarum certis 
anni temporibus superstitionem esse tyrannicam, ab ethnicorum 
superstitione profectam ; aut benedictiones, et alias caeremonias, 
quibus Ecclesia in illis utitur, damnaverit ; anathema sit. 

Canon XII. 

If any shall say, that matrimonial causes do not 
appertain to the ecclesiastical judges; let him be 
accursed. 

Canon XII. 

Si quis dixerit, causas matrimoniales non spectare ad judices 
ecclesiasticos ; anathema sit. — Cone. xiv. 873 — 875. 

Amo7ig whom Spwitual Relatio7iship is contracted. 

.... the holy Synod determines, that accord- 
ing to the institutions of the sacred canons, only one 
man or one woman, or, at the most, one man and 
one woman receive a baptized person at baptism; 
between whom and the baptized person himself, and 
his father and mother, as also between the baptizer 

.... Sancta Synodns .... statuit, ut unus tantum, sive 
vir, sive mulier, juxta sacrorum canonum instituta, vel ad sum- 
mum unus, et una baptizatum de baptismo suscipiant ; inter 
quos, ac baptizatum ipsum, et illius patrem, et matrem, nec non 



332 



TRENT. MATRIMONY. 



and the baptized, and the father and mother of the 
baptized only, spiritual relationship may be contracted. 
. . . And, also, let not the relationship which is con- 
tracted by confirmation pass beyond the confirmer 
and the confirmed and his father and mother, and 
the person holding him. 

inter baptizantem, et baptizatum, baptizatique patrem, ac matrem 
tantum spiritualis cognatio contrahatur. Ea quoque cognatio, 
quae ex confirmatione contrahitur, confirmantem, et confirmatum, 
illiusque patrem, et matrem, ac tenentem non egrediatur.— 
Cone. xiv. 877. 



TRENT. PURGATORY. 



333 



SESSION XXV., A.D. 1563. 

Decree concerning Purgatory. 

Whereas the Catholic Church, instructed by the 
Holy Spirit out of the Sacred Writings and the 
ancient tradition of the Fathers, has taught in the 
sacred councils, and lastly in this general Synod, 
that there is a purgatory ; and that the souls there 
detained are assisted by the suffrages of the faithful, 
but especially by the acceptable sacrifice of the altar, 
the holy Synod charges the bishops that they take 
diligent care that the sound doctrine concerning 
purgatory, delivered by the holy Fathers and the 
sacred councils, be believed by Christian people, held, 
taught, and preached every where. But among the 
common people, let the more difficult and abstruse 

Decreium de Purgatorio. 

Cum Catholica Ecclesia, Spiritu Sancto edocta, ex sacris lit- 
teris, et antiqua Patrum traditione, in sacris conciliis, et novis- 
sime in hac oecumenica Synodo docuerit, purgatorium esse; 
animasque ibi detentas, fidelium sufFragiis, potissimum vero ac- 
ceptabili altaris sacrificio, juvari ; praecipit sancta Synodus Epis- 
copis, ut sanam de purgatorio doctrinam, a Sanctis Patribus, et 
sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri, 
et ubique praedicari diligenter studeant. Apud rudem vero 



334 



TRENT. PURGATORY. 



questions which do not tend to edification, and from 
which for the most part religion derives no profit, be 
excluded from the public preachings. Also let them 
not suffer uncertain points which have not the air of 
truth to be published and treated of. And let them 
forbid those which savour of curiosity or supersti- 
tion, or filthy lucre, as scandals and offences to the 
faithful. But let the bishops take care that the 
suffrages of faithful men, to wit, the sacrifices of 
masses, prayers, alms-givings, and other works of 
piety, which have been accustomed to be made by 
the faithful for the faithful departed, according to 
the ordinances of the Church, be piously and de- 
voutly performed ; and let those which are due for 
them by the wills of founders, or any other means, 
be discharged by the priests and ministers of the 
Church, and others who are bound to pay this service, 
not perfunctorily, but with diligence and attention. 

plebem difficiliores, ac subtiliores quaestiones, quseque ad aedifica- 
tionem non faciunt, et ex quibus plerumque nulla fit pietatis 
accessio, ex popularibus concionibus secludantur. Incerta item, 
vel quae specie falsi laborant, evulgari, ac tractari non permittant. 
Ea vero, quae ad curiositatem quamdam, aut superstitionem spec- 
tant, vel turpe lucrum sapiunt, tamquam scandala, et fidelium 
ofFendicula, prohlbeant. Curent autem Episcopi, ut fidelium 
vivorum suffragia, missarum scilicet sacrificia, orationes, elee- 
mosynae, aliaque pietatis opera, quae a fidelibus pro aliis fidelibus 
defunctis fieri consueverunt, secundum Ecclesiae instituta, pie, et 
devote fiant ; et quae pro illis ex testatorum fundationibus, vel 
alia ratione debentur, non perfunctorie, sed a sacerdotibus, et 
Ecclesiae ministris, et aliis, qui hoc praestare tenentur, diligenter, 
et accurate persolvantur. — Cone. xiv. 894. 



TRENT. INVOCATION OF SAINTS. 



335 



Of the Invocation, Veneration, and Relics of 
THE Saints, and the Sacred Images. 

The liolv Synod commands the bishops and others 
who have the office and care of instruction, that 
according to the custom of the Catholic and Apos- 
tolic Church, which has been received from the first 
ages of the Christian religion, the consent of the 
holy Fathers, and the decrees of the sacred councils, 
they make it a chief point diligently to instruct the 
faithful concerning the intercession and invocation 
of saints, the honour of relics, and the lawful use of 
images, teaching them that the saints reigning to- 
gether with Christ offer to God their prayers for 
men ; that it is good and useful to invoke them with 
supplication, and, on account of the benefits obtained 
from God through His Son Jesus Christ our Lord, 
who alone is our Redeemer and Saviour, to have 

De Invocatione, Veneratione, et Reliquiis Sanctorum, et Sacris 
Imaginibus. 

Mandat sancta Synodus omnibus Episcopis, et ceteris docendi 
munus curamque sustinentibus, ut juxta Catholicag et Apos- 
tolicae Ecclesiae usiim, a primaevis Christianse religionis tem- 
poribus receptum, sanctorumque Patmm consensionem, et sacro- 
rum conciliorum decreta, in primis de sanctorum intercessione, 
invocatione, reliquiarum honore, et legitimo imaginum usu, 
fideles diligenter instruant, docentes eos, sanctos, una cum Christo 
regnantes, orationes suas pro hominibus Deo oiFerre ; bonum, 
atque utile esse, suppliciter eos invocare ; et ob beneficia impe- 
tranda a Deo per Filium ejus Jesum Christum, Dominum nos- 

1 



336 



TRENT. INVOCATION OF SAINTS. 



recourse to their prayers, aid, and assistance ; but 
that they who deny that the saints enjoying eternal 
happiness in heaven are to be invoked, or who assert 
either that they do not pray for men, or that the 
invoking them that they may pray for each of us, is 
idolatry ; or that it is contrary to the Word of God, 
and opposed to the honour of the one Mediator 
between God and man ; or that it is folly either by 
word or thought, to supplicate them who are reign- 
ing in heaven ; are impious in their opinions. 

Also that the holy bodies of the holy martyrs and 
others living with Christ, which were living mem- 
bers of Christ, and the temple of the Holy Ghost, 
and are by Him to be raised to eternal life, and 
glorified, ought to be venerated by the faithful ; by 
means of which the faithful receive many benefits. 
So that they who declare that veneration and honour 

trum, qui solus noster Redemptor, et Salvator est, ad eorum 
orationes, opem, auxiliumque confugere : illos vero, qui negant, 
sanctos, aeterna felicitate in coelo fruentes, invocandos esse ; aut 
qui asserunt, vel illos pro horainibus non orare ; vel eorum, ut 
pro nobis etiam singulis orent, invocationem esse idololatriam ; 
vel pugnare cum verbo Dei, adversarique lionori unius mediatoris 
Dei, et hominum Jesu Christi ; vel stultum esse, in coelo regnan- 
tibus voce vel mente supplicare ; impie sentire. 

Sanctorum quoque Martyrum, et aliorum cum Christo viven- 
tium sancta corpora, quae viva membra fuerunt Christi, et tem- 
plum Spiritus Sancti, ab ipso ad aeternam vitam suscitanda, et 
glorificanda, a fidelibus veneranda esse ; per quae multa beneficia 
a Deo hominibus praestantur : ita ut affirmantes, sanctorum re- 
liquiis veneration em, atque honorem non deberi ; vel eas, aliaque; 



TRENT. IMAGES. 



337 



are not clue to the relics of the saints, or that the 
honour which the faithful pay to them and other 
sacred monuments is useless, and that it is in vain 
to celebrate the memory of the saints for the sake of 
obtaining their assistance, are utterly to be con- 
demned, as the Church already has condemned them, 
and does so at the present time. 

Moreover, that the images of Christ, of the Virgin 
Mother of God, and other saints, are to be especially 
had and retained in the churches ; and due honour 
and veneration to be given to them^ not because it is 
supposed that there is any divinity or virtue in them 
on account of which they are to be worshipped, nor 
because any thing is to be asked of them, nor that 
confidence is to be placed in images, as of old was 
done by the Heathens, who placed their hope in 
idols, but because the honour which is shewn to 
them is referred to the prototypes which they repre- 
sent; so that by the images which we kiss, and 

sacra monumenta a fidelibus inutiliter honorari; atque eorum 
opis impetrandae causa sanctorum memorias frustra frequentari ; 
omnino damnandos esse, prout jampridem eos damnavit, et nunc 
etiam damnat Ecclesia. 

Imagines porro Christi, Deiparse Virginis, et aliorum sanc- 
torum, in templis praesertim habendas, et retinendas ; eisque 
debitum honorem, et venerationem impertiendam ; non quod 
credatur iuesse aliqua in iis divinitas, vel virtus, propter quam 
sint colendae ; vel quod ab eis sit aliquid petendum, vel quod 
fiducia in imaginibus sit Agenda, veluti olim fiebat a gen- 
tibus, quae in idolis spem suam collocabant ; sed quoniam 
honos, qui eis exhibetur, refertur ad prototypa, quae illae reprse- 
sentant ; ita ut pei imagines, quas osculamur, et coram quibus 

Z 



338 



TRENT. IMAGES. 



before which we uncover our heads and fall down, 
we worship Christ, and venerate the saints, whose 
likeness they bear. That is what has been sanctioned 
by the decrees of the councils against the opposers 
of images, especially those of the second Nicene 
Synod. 

But let the bishops diligently teach that by stories 
of the mysteries of our redemption expressed in 
pictures or other representations, the people are 
taught and confirmed in commemorating and care- 
fully bearing in mind the articles of faith, as also 
that great advantage is derived from all the sacred 
images, not only because the people are thereby 
reminded of the benefits and gifts which Christ has 
conferred upon them, but also because the miracles 
of God by the saints, and their wholesome examples, 
are submitted to the eyes of the faithful, that they 
may give thanks to God for them, and dispose their 

caput aperimiis, et procumbimus, Ghristum adoremus ; et sanctos, 
quorum illse similitudinem gerunt, veneremur. Id quod con- 
oiliorum, praesertim vero secundas Nicsenae Synodi, decretis contra 
imagmum oppugn atores est sancitum. 

Illud vero diligenter doceant Episcopi, per historias mysterio- 
rum nostrae redemptionis, picturis, vel aliis similitudinibus ex- 
pressas, erudiri, et confirmari populum in articulis fidei comme- 
morandis, et assidue recolendis ; turn vero ex omnibus sacris 
imaginibus magnum fructum percipi, non solum quia admonetur 
populus beneficiorum, et munerum, quae a Christo sibi collata 
sunt ; sed etiam quia Dei per sanctos miracula, et salutaria 
exempla oculis fidelium subjiciuntur ; ut pro iis Deo gratias 
agant, ad sanctorumque imitationem vitam moresque suos com- 



TRENT. INDULGENCES. 



339 



lives and manners in imitation of the saints ; and 
may be excited to adore and love God, and to cul- 
tivate religion. 

Canon. — If any shall teach or think contrary to 
these decrees ; let him be accursed. 

ponant ; excitenturque ad adorandum, ac diligendum Deum, et 
ad pietatem colendam. Si quis autem his decretis contraria 
docuerit, aut senserit ; anathema sit. — Cone, xiv. 895. 

Decree concerning Indulgences. 

As Christ has given to the Church the power of 
granting indulgences, and the Church, from the 
earliest times, has exercised this power divinely 
bestowed upon it, the holy Synod teaches and 
enjoins that the use of indulgences, being extremely 
wholesome for Christian people, and approved by 
the authority of the sacred councils, be retained in 
the Church, and condemns with anathema those 
who either assert that they are useless, or deny 
that the Church has the power of granting them, kc. 

Decretum de Indulgentns. 

Cum potestas conferendi indiilgentias a Christo Ecclesise con- 
cessasit; atque hujusmodi potestate, divinitus sibi tradita, anti- 
quissimis etiam temporibus ilia usa fuerit ; sacrosancta Synodus 
indulgentiarum usum, Christiano populo maxime salutarem, et 
sacrorum conciliorum auctoritate probatum, in Ecclesia retinen- 
dum esse docet, et praecipit ; eosque anathemate damnat, qui aut 
inutiles esse asserunt, vel eas concedendi in Ecclesia potestatem 
esse negant, &c. — Cone. xiv. 917. 

z 2 



340 



TRENT. INDEX. 



On THE Index of Books, the Catechism, Bre- 
viary, AND Missal. 
The holy Synod in the second session celebrated 
under our most holy Lord Pius IV., commissioned 
certain chosen Fathers to consider what was neces- 
sary to be done concerning various censures, and 
books, either suspected or pernicious, and to relate 
the same to the holy Synod itself. Hearing now 
that they have put the finishing stroke to this work, 
and that, nevertheless, on account of the variety and 
multitude of books, the matter cannot be clearly 
and conveniently determined by the Synod ; it en- 
joins that whatever is set forth by them may be 
presented to the most holy Roman pontiff, and be 
determined and published by his judgment and au- 
thority. It charges that the same be done concern- 
ing the catechism by the Fathers to whom that 
work was enjoined, and concerning the Missal and 
Breviary. 

De Indice Librorum, Catechismo, Breviario^ et Missali. 
Sacrosancta Synodus in secunda sessione, sub sanctissimo 
Domino nostro Pio IV. celebrata, delectis quibusdam Patribus 
commisit, ut de variis censuris, ac libris, vel suspectis, vel per- 
niciosis, quid facto opus esset, considerarent ; atque ad ipsam 
sanctam Synodum referrent : audiens nunc, huic operi ab eis 
extremam manum impositam esse ; nec tamen ob librorum varie- 
tatem, et multitudinem, distincte, et commode possit a sancta 
Synodo dijudicari ; praecipit, ut quidquid ab illis praestitum est, 
Sanctissimo Romano Pontifici exhibeatur ; ut ejus judicio, atque 
auctoritate terminetur, et evulgetur, Idemque de Catechismo a 
Patribus, quibusillud mandatum fuerat, et de Missali, etBreviario 
fieri mandat. — Cone. xiv. 918. 



TRENT. RECEPTION OF DECREES. 



341 



On the Reception and Observation of the De- 
crees OF THE Council. 

... It remains now that it (the Synod) warn all 
princes, as it does, in God's behalf, so to give their 
assistance that they do not suffer the things which 
have been decreed by it to be depraved or violated 
by heretics ; but that they be devoutly received and 
faithfully observed by them, and all men. But if in 
the receiving these any difficulty should arise, or any 
things should occur (which it does not believe) which 
may require declaring or defining, the holy Synod, 
besides other remedies appointed in this council, 
trusts that the most blessed Roman pontiff will take 
care, either by the assembling of those whom he shall 
think expedient to handling the matter, especially 
from those provinces in which the difficulty has 

De Recipiendis, et Observandis Decretis Concilii. 

.... Superest nunc, ut principes omnes, quod facit, in Do- 
mino moneat, ad operam suam ita prsestandam, ut quae ab ea 
decreta sunt, ab hsereticis depravari, aut violari non permittant ; 
sed ab his et omnibus devote recipiantur, et fideliter observentur. 
Q,uod si in his recipiendis aliqua difficultas oriatur ; aut aliqua 
inciderint, quae declarationem, quod non credit, aut definitionem 
postulent, prseter alia remedia, in hoc concilio instituta, confidit 
sancta Synodus Beatissimum Romanum Pontificem curaturum, 
ut vel evocatis ex illis prsesertim provinciis, unde difficultas orta 
fuerit, iis, quos eidem negotio tractando viderit expedire, vel 



342 TRENT. RECEPTION OF DECREES. 



arisen, or even by the celebration of a General Coun- 
cil, if he shall deem it necessary, or by any other 
better way which shall seem good to him, to take 
care of the necessities of the provinces, for the glory 
of God and the tranquillity of the Church. 

etiam concilii generalis celebratione, si necessarium judicaverit, 
vel commodiore quacumque ratione ei visum fuerit, provinciarum 
necessitatibus, pro Dei gloria, et Ecclesiae tranquillitate, consu- 
latur. — Cone. xiv. 919. 



343 



NOTES TO THE CANONS. 

NICE, II. 



Pages 109—119, 4th and 7th Action. 

The decrees of this council respecting image worship are simply 
a revival of part of the old Carpocratian heresy which Irenaeus 
thus describes. Etiam imagines quasdam quidem depictas, quas- 
dam autem et de reliqua materia fabricatas habent, dicentes 
formam Christi factam a Pilato, illo in tempore quo fuit Jesus 
cum hominibus. Et has coronant, et proponunt eas cum 
imaginibus mundi Philosophorum ; videlicet cum imagine Py- 
thagoras, et Platonis, et Aristotf^lis, et reliquorum, et reliquam 
observationem circa eas similiter et Gentes faciunt. Adv. HEeres. 
i. c. 24. Epiphanius in like manner, g^ovo-t elKOPag eh^ojypd- 
(povQ^iayjp(jjjJLdTtJv,TiVEQ ^£ EK ')(pv(TOV icai dpyvpov, mt \ot7r>7e vXrjg^ 
cLTLva eKTV7ru)fj.ard (paaiv elvat rov 'Irjffov .... Koi erepa tKrvirbj- 
/jLara rov 'lr](TOv rideatrty, idpvffavreg re irpoaKwovo'L Kal rd tojv 
edyiop STnTeXuvai M-varripia .... rlva etxriv idviop tOiy dXV fj 
Ovaiai Kal rd dWa; Edit. Petav. vol. i. p. 108. Let it be ob- 
served that the distinction between Latria and hyperdulia, and 
dulia, will not avail here, so that the Romans should say that 
Irenaeus and Epiphanius condemned the Carpocratians only be- 

7 ^ 



344 



NOTES TO THE CANONS. 



cause they offered Latria to the images of Christ, unless they are 
prepared to maintain that the heathens offered Latria to the 
statues of Plato and Aristotle : for the charge against the Car- 
pocratians is, that they offered the same sort of honours to the 
images of Christ, that the heathens did to the images of their 
great men. See more on this subject in the Appendix. 



CONSTANTINOPLE IV. 

Page 121, Canon 1. 

First, we must observe the vagueness of the definition which 
binds men to the observance of the rules of " the universal and 
local councils of the orthodox^" and " of any divinely speaking 
Father and Master of the Church ;" leaving open to every one's 
judgment to consider what Councils or parts of Councils are to 
be counted orthodox, and what Fathers and in what points, di- 
vinely speaking. How largely the Church of Rome has availed 
herself of this latitude, has in some measure been shown in the 
former part of this work, where it has been seen how many of the 
decrees of the Councils, general and local, which have been re- 
ceived by the Catholic Church, and, therefore, might rea- 
sonably be considered orthodox, she, on her sole authority, has set 
aside : and it will be further seen in the appendix to this second 
part, in which there will be occasion to point out how many of 
the Fathers and Masters of the Church, usually accounted to 
have spoken according to God's truth, stand anathematized by 
her schismatical and heretical innovations upon Catholic Faith. 

2. Let it be noted that the tradition here contended for is not 
an oral tradition, but a tradition preserved in the records of the 
Church by the writings of the continual succession of witnesses 
in the Church ; a tradition therefore capable of proof, and which 
is no tradition unless it can be proved. 



LATERAN, I. II. III. 



345 



3. It is worthy of remark that this tradition is not here placed 
upon an equal footing with the Sacred Scriptures, as it is by the 
Council of Trent, but is expressly spoken of as " secondary 
oracles." 



Lateran, I. 

Page 125, Canon 3. 

This, as far as relates to wives, is at direct variance with the 
resolution of the Nicene Council, page 28 ; with the sixth canon 
of the ante-Nicene Code, and the 13th Trullan. 



Lateran, II. 

Page 126, Canon 7. 

This is a mere revival of one feature of the Eustathian heresy, 
which is thus described by Socrates, Eccles. Hist. ii. 43. -n-peff- 
l3}/Tepov yvratfca e^ovroe, fjv vojjlo) XaiKog Sjv ijyayero^ rrjv EvXoyiav 
KoX rriv Koivojyiav, otg fxvaog, ekkKivelv EKiXeve. It was condemned 
by the Council of Gangra, which was confirmed by the fourth 
General Council of Chalcedon, as shown in its place. See above, 
page 38. 

Lateran, III. 

Page 128, Canon 16. 

That an oath to commit sin ought not to* be observed, and that 
the guilt of such an oath is incurred by the taking it, and not by 
the breaking it, can hardly be gainsaid ; as in the case of the 
forty Jews who bound themselves with an oath to murder PauL 



346 



NOTES TO THE CANONS. 



But it was reserved for Rome to decree that for the sake of the 
ex post facto benefit or convenience of the Church, a solemn in- 
vocation of the Almighty was to be considered not binding upon a 
Christian man's conscience. 

Page 128, Canon 27. 

This canon is beyond comment. One can but call to mind the 
saying of St. Paul, " The weapons of our warfare are not carnal," 
and then compare it with this decree of those who were his suc- 
cessors in the Apostolic office. 

Lateran, IV. 

Page 132, Canon 1. 

It is to be observed that the doctrine of transubstantiation, as 
taught by the Council of Trent, is not necessarily determined by 
this canon ; and many eminent writers of the Roman communion, 
living in the interval of time between the two councils, have 
felt themselves free to defend opinions contrary to it. Thus 
Occam (in the 14th century) Centiloquii Conclus. cap. 39, 
(Lugd. 1495), says, " There are three opinions about tran- 
substantiation, of which the first supposeth a conversion of the 
sacramental elements ; the second the annihilation ; the third 
affirmeth the bread to be in such manner transubstantiated into 
the body of Christ, that it is no way changed in substance, or 
substantially converted into Christ's body, or doth cease to be, 
but only that the body of Christ, in every part of it, becomes 
present in every part of the bread." Waldensis, in the 15th cen- 
tury, torn. ii. de Sacram. Eucharistiae, cap. 64, (Venet. 1579. 
p. 109), says, "That some supposed the conversion that is in 
the sacrament to be in that the bread and wine are assumed into 
the unity of Christ's person ; some thought it to be by way of 
impanation, and some by way of figurative and tropical appella- 
tion. The first and second opinions found the better entertainment 
in some men's minds, because they grant the essential presence 



LATERAN, IV. 



347 



of Christ's body, and yet deny not the presence of the bread still 
remaining to sustain the appearing accidents." But allow it 
otherwise, still here is the first decree that can be cited in favour 
of what the Romans now deem to be an article of faith necessary 
to salvation. Prior to this time, at all events, they are unable 
to deny that it was free for a man to believe as he pleased con- 
cerning it. For, so late as sixty years before this councO, we 
find the famous Peter Lombard speaking thus upon the sub- 
ject. — Sentent. lib.iv. dist. 11. lit. a. Colon. 1576. p. 353. 

Si autem quaeritur, Qualis sit ilia conversio : an formalis, an 
substantialis, vel alterius generis ? definire non sufficio. 

Si vero quaeris modum quo id fieri possit, breviter respondeo, 
mysterium fidei credi salubriter potest, investigari salubriter non 
potest. 

And Alphonsus a Castro, Adv. Haeres. VIII. c- Indulg. Paris, 
1571. p- 578, is forced to admit, De transubstantiatione panis in 
Corpus Christ! rara est in antiquis Scriptoribus mentio. 

And our own countryman. Bishop Tonstal, de Eucharist, lib. i. 
Lutet. 1554. p. 46, distinctly states : — " Porro ante Innocentium 
tertium Romanum Episcopum, qui in Lateranensi concilio prag- 
sedit, tribus modis id posse fieri curiosius scrutantibus visum est. 
.... An satius autem fuisset curiosis omnibus imposuisse silen- 
tium, ne scrutarentur modum quo id fieret, cum viae Domini sint 
investigabiles, sicut fecerunt prisci illi qui inscrutabilia quasrere 
non tentabant, et facile Deum aliquid efiicere posse putabant ? 
.... An vero potius de modo quo id fieret, curiosum quemque 
suae relinquere conjecturse, sicut liberum fuit ante illud con- 
cilium, modo veritatem corporis et sanguinis Domini in Eucha- 
ristia esse fateretur, quae fuit ab initio ipsa Ecclesias fides ?" 

Here it is further to be noted that, as was observed before, 
pp. 85, 103, 104, there is no reasonable ground for believing that 
these or any other canons whatever were passed at the Council 
of Lateran. The passages of Matthew Paris, (Lond. 1642. 
p. 272), and Platina (1485. vit. Innocent. III.), on this subject, 
have been already given. That ofNauclerus (Tubingen. 1514. 



348 



NOTES TO THE CANONS. 



p. 212), is as follows : — Innocentius Papa Romse in Ecclesia 

Lateranensi concilium sive Synodum celebravit Venere 

multa tunc quidem in consultationem, nec decerni tunc quicquam 
apte potuit, quod et Pisani et Gennenses Maritirao Cisalpinae 
terrestri bello inter se certabant. Editse tunc nonnullse consti- 
tutiones referuntur e quibus una existit, ut quoties orbis principes 
alter in alterum," &c. 

If to this we add the fact that in the first collection of councils 
and canons that, namely, of Jacobus Merlin in the early part of 
the 16th century, these pretended decrees are not to be found, we 
may well stand excused for rejecting them, as the African Church 
rejected the pretended decrees of Sardica; in which case the 
Council of Trent will have the honour of being the first reputed 
General Council that lent its weight to this fiction. 

Page 133, Canon 3. 

This canon, like the 27th of the third Lateran, is beyond com- 
ment. This was the acme of Papal presumption ; in fact, it was 
not possible to carry the perversion of Apostolic authority fur- 
ther. Let it be considered that neither of these has ever been 
set aside by any competent authority in the Church of Rome. 
They are ready to be enforced whenever the rulers of that Church 
shall have the power and inclination to do so. 

Page 138, Canon 4. 

The Greeks regarded the Romans as heretics, and accordingly 
treated them as such in the matter of re-baptizing ; pursuant to 
the principles upon that subject which they had adopted from St. 
Cyprian, and confirmed in the second canon of the Trullan 
Council. 

The terms in which the members of the Church of Rome are 
designated by Photius, Patriarch of Constantinople, are as fol- 
lows : — 

Tovg viovg rrjg cnroaTatriag Trpodpofxovg, tovq Qepa-KevTug tov 
dvTLKsifJiivov, TOVQ fXvpiMV kv6\ovg davaT(i)v,Tovc tcoivovc Xv/ieiovagf 



LATERAN, IV. 



349 



rove TO ctTraXor £Ke7po Kctt vtoavaraTOV etc t^]V evael^eiav edvog, 
ToaovTOiQ fcal ttiKlkovtolq cy nap ay fidtQ ^tacrTrapd^avrac' tovtovq 
TOVQ dTrareiovaQ Kal Oeofxa^ovg ctvvo^lk^ Kal dela. KareKpivafxev 
4'V<t>^' ov vvv avToiv r^v diroi^aatv Kadopii^ovreg, dXX ek tojv r/^r/ 
(rvv6S(i)v, Kal diroGToKLKU) V dea[J.<jjy, rrjv TrpowpifffLevoJv avroig Kara- 
Biicrjv vTreKcpalvovreg, Kal Traai Trowvvreg e7ri^r]Xov. — Photii Epist. 2. 
Lond. 1651. p. 55. 

The grounds for condemnation he alleges to be ; 1. The fast 
on the Sabbath contrary to the 64th Apostolic canon, and the 
55th of the TruUan. 2. The separation of married priests from 
their wives, contrary to the fourth canon of Gangra and thirteenth 
Trullan. 3. That they did not properly fast, the first week in 
Lent, contrary to the 56th Trullan. 4. That they repeated the 
Chrism by the hands of the bishop, to those who had already 
received it from a presbyter ; above all, that they had interpolated 
the creed by the addition of the words filioquc, this being con- 
trary to the decrees of Ephesus and Chalcedon. See Photius* 
Epistle, as above. 

These charges were urged again, some time afterwards, by the 
Patriarch Michael Cerularius, in his Epistle to Peter of Antioch, 
wliich will be found in Coteler. — Monum, Eccles. Grsec. Paris, 
1681. vol. ii. p. 140. § 9. . . Nosti enim, a tempore sanctae et 
CEcumenicae Sextas (Quintae) Synodi, ac deinceps, relationem 
Papae in sacris Diptychis, apud nostras videlicet Ecclesias exci- 
sam fuisse, propterea quod Vigilius tunc Romae Papa, ad earn 
Synodum venire noluerit .... Atque ex eo tempore usque ad 
praesens, abscissum esse Papam a nostra Sanctissima et Catholica 
Ecclesia. § 10. Neque vero hoc dumtaxat relatum fuit ; sed 
etiam quod duo memorati Pontifices, cum homines alios Azyma 
comedentes recipiunt, tunc ipsi quoque interdum in Azymis divina 

celebrant mysteria. § 11 Verum recte cognoscas, quod 

non uno tantum jaculo, nempe circa Azyma transfiguntur Latini, 
illo cunctis notissimo ; sed multis variisque ; ob quEE necesse est 
ut illos aversemur. § 12. Et quidem quae apud Judaeos imitati 
peragimt, ista sunt; ipsum circa Azyma impendens iis crimen ; 



350 



NOTES TO THE CANONS. 



suffocata manducare ; radi ; sabbata servare ; polluta comedere ; 
monachos carne vesci, adipe suillo, omnique corio usque ad 
carnem pertingente ; in prima jejuniorum hebdomade, in carnis 
privii et Lacticinii hebdomadis, eodem modo circa cibum agere ; 
feria quarta carnem edere, Parasceue autem caseum et ova ; totum 
sabbati diem jejunare .... In Sancto Symbolo tale addita- 
mentum recitant ex mala periculosaque sententia ; ad hunc mo- 

dum et in Spir. S Filioque § 13. Ad hjaec, 

sacerdotum nuptias prohibent ; hoc est, qui uxorem habent 
sacerdotii dignitatem non suscipiunt, sed conjugii expertes 
esse debent qui volunt sacrari. Duo fratres duas sorores du- 
cunt. In missa, tempore communionis, unus ministrantium 
comedit Azyma, et reliquos salutat. Annulos in manibus ferentes 
Episcopi, quasi Ecclesias uxorum loco duxerint, gestari a se arrha- 
bonem aiunt ; et ad bellum progressi sanguine manus inquinant. 
.... Eos qui baptizantur una immersione baptizant .... 

quinetiam sale eorum quos baptizant ora implent 

§14. Ita ergo viventes, ejusmodi moribus innutriti, manifesto 
illicita, vetita, aversanda audentes, an recte sentientibus videbuntur 
in ortliodoxorum omnino ccetu esse collocandi ? Non ego sane 
arbitror. 

The reply of Peter of Antioch to this communication is also 
interesting. It is in the same collection, p. 145, &c. § 11. Ma- 
lum vero, et malorum pessimum, est adjectio ad sanctum sym- 

bolum haec Filioque .... §12 Verum, 

ut videtur, amiserunt Latini exemplaria Nicsense primae Synodi ; 
propterea quod Vandalorum gens Romae diu dominium tenuit 
. ... § 14. Cseterum convenit ut nos ad bonam voluntatem 
respiciendo, praesertim ubi nec circa Deum, nec circa fidem peri- 
culum est, propendeamus semper ad pacem et fratrum amorem. 
Illi quippe fratres nostri sunt, quamvis ex rusticitate vel imperitia 
contingat, ut saepe ab eo quod decet excidant, dum suam sequuntur 
voluntatem, Neque postulare debemus in barbaris gentibus 
adeo accuratam disciplinam ac a nobis in doctrina eductis exigi- 
tur. Magnum enim est, si vel apud eos recte praedicetur vivifica 



LATERAX, IV. 



351 



sen vitae principium Trinitas, nec non in carne factae dispensatio- 
nis mysterium juxta nostram sententiam teneatur. § 18. De 
additamento ad S. Symbolum, quodque sacramentis non communi- 
cent de manu sacerdotis conjugio sociati, recte ac Deo grate insis- 
tet sanctitas tua : nec umquam cesset de eo insistere ac suadere 
. . . . donee eos adduxeris ad consent] endum veritati, csetera 
vero mihi videntur esse aspernanda . . . . § 21. Considera 
etiam, num inde manifesto, ex diuturna hac, inquam, divisione 
ac dissensione, quod a sancta nostra Ecclesia divulsa fuerit 
magna hsec prima et apostolica sedes, contigerit omnem in sseculo 

crevisse malitiam, &c § 22. Ut equidem meam promam 

sententiam, si in adjectione Symboli corrigantur, nihil prasterea 
postulaverim. 

Page 140, Canon 5. 

By this canon the Church of Constantinople is placed above 
that of Antioch and next to Rome ; a point which, when decreed 
by the first Council of Constantinople, was the alleged ground 
why the Bishop of Rome refused to receive the canons of that 
Council. — See above, p. 23. 

Page 141, Canon 9. 

Here we see how the Church of Rome plays fast and loose 
with the decrees of even those councils which she receives as 
general. Nothing can be clearer than the directions here, that the 
divine offices and sacraments shall be administered in the verna- 
cular tongue. Hardly any thing can be more pertinacious than 
the refusal of the Roman bishops to obey these directions. 



352 



NOTES TO THE CANONS. 



Constance. 

SESSION VIII. 

Page 142.— (0/ fVicJcliffe.) 

As the leading article against WicklifFe, which formed the chief 
ground of his condemnation in this council, was his maintenance 
of the Catholic verity concerning the bread in the holy eucharist : 
(thus, in the Articuli Joannis WiclefF, Labbe and Cossart, xii. 45. 
" Substantia panis materialis, et similiter substantia vini materialis 
manet in sacramento altaris,") and he is in this, and some other 
points, in common cause with the Church of England, it seemed 
right to give insertion to the sentence of condemnation against 
him. It would, however, be a failure of fidelity, and an injury 
to the Church of England, if it were to be left without comment, 
and if it were to be thence inferred that the Church of England 
is implicated in all WicklifF's positions. This is far from being 
the case. Many of his opinions were unsound and unwarranted, 
and as contrary to the Church Catholic, and the Church of Eng- 
land as a branch of the same, as they were to the Church of 
Rome. Such, for instance, was his view of confirmation, which 
he ascribed to the devil (Trialog. iv. 14, cited by Le Bas, p. 
340) : his position of the equal authority of bishops and presby- 
ters, a mere revival of the exploded heresy of Aerius (Le Bas, 
p. 334, 335). His opinion of Church endowments, which is not 
exceeded by the most violent voluntary in Red Cross Street (Le 
Bas, 359 — 362). It would be an error very hurtful to history 
and to truth, which is of more value than victory, if we were to 
think it necessary to hold up as immaculate those persons who 
have at any time been permitted to take any part on our side of 
the Christian warfare, and to wink hard, that we might not see 
and be forced to acknowledge their failings. Our Hymn of gra- 
titude to God, for deliverance from papal bondage, is not inter- 
rupted, because He, in His wise counsels, has made the unruly 



CONSTANCE. 



353 



passions of violent men oftentimes subservient to the accomplish- 
ment of that work. We are bound to praise the Deliverer, but 
not to idolize, or pervert truth for the sake of all the instru- 
ments v^hich He has seen fit to make use of for effecting that 
deliverance. 

Page 144.^ — {Of Communion in one hind.) 

Full well ye reject the commandment of God, that ye may 
keep your own tradition. For Christ, when He celebrated the 
eucharist, gave the cup to all who were present ; and when He 
appointed His apostles His ministers to celebrate it, He bade 
them do the same, " Do this in remembrance of me." But ye 
say, whosoever shall dare to do as Christ has bidden him, shall 
be effectually punished. Can human impiety exceed this ? 

Page 147 — 150. — {John Huss, Jerome of Prague.) 

To the condemnation of Huss and Jerome, the same observa- 
tions are applicable, as have been already made upon that of 
WicklifFe. 

Page 151. — {Violation of Safe-conduct.) 

This is but a following up of the sixteenth canon of the third 
Lateran concerning the force of oaths, when opposed to the appa- 
rent convenience of the Church. Nor can we acquit the unhappy 
Huss of somewhat of rashness, in imagining that, in the case of 
heretics, real or suspected, any engagement could bind men main- 
taining the principles there avowed. It is observable how cautious 
the bishops are to throw the blame apparently upon the Emperor, 
who gave the safe-conduct ; for they do not say that he is dis- 
charged of his obligation until be shall have done all that in him 
lay to keep it, " Cum fecerit quod in ipso est :" and certainly he 
could not be said to have done that until he had put the bishops 
to death, or lost his own life in defending Huss. It is difficult to 

A a 



354 



NOTES TO THE CANONS. 



say which appears most infamous in this transaction, a Christian 
Emperor violating his royal word that he might consign a 
wretched man to the flames, or a Council of Christian Bishops 
urging him to do so against his will, " multis verbis persuasus." 
Dacher, in L'Enfant's Hist. i. p. 85. cited by Grier in his Epi- 
tome of General Councils, p. 229. The closest parallel to the 
transaction that occurs to my mind, is Archbishop Williams per- 
suading Charles I, to sign the death-warrant of the Earl of 
Strafford. Happily, in the case of our own king, we have the 
assurance of his deep and heartfelt repentance for this deed, 
which followed him through the remainder of his life, and was 
openly avowed by him at the close of it. Let us hope that the 
repentance of the German Emperor, though unrecorded, was not 
less sincere. 



Florence. 

Page 152. — {Of Purgatory.) 

This being the first decree of a general council in favour of 
purgatory, the Roman writer. Cardinal Fisher, is well borne out 
in what he says concerning the novelty of it. — Assertion. Luther. 
Confut. — Antwerp, 1523, p. 111. " Aliquandiu purgatorium in- 
cognitum fuit, sero cognitum universse Ecclesiae. Deinde qui- 
busdam pedetentim, partira ex Scripturis partim ex revela- 
tionibus creditum fuit." Again, " Legat qui velit, Grsecorum 
veterum commentarios, et nullum quantum opinor, aut quam 
rarissimum, de purgatorio sermonem inveniet. Sed neque Latini 
simul omnes, at sensim hujus rei veritatem conceperunt." — Contr. 
Luther. Art. 18. 

And to the same purpose is another Roman writer, Alphonsus 
a Castro ; De purgatorio fere nulla (mentio) potissimum apud 
Graecos Scriptores. Qua de causa, usque ad hodiernum diem, 
purgatorium non est a Graecis creditum." — Paris, 1571, p. 578. 
Adv. Haeres. lib. viii. verb. Indul. 



FLORENCE. 



355 



The modern Roman partizans would indeed fain have us sup- 
pose that every instance of praying for the dead, which was uni- 
versal in the primitive Church, is a proof of belief in purgatory. 
But unless they will admit that the Virgin Mary, the apostles, 
martyrs, and confessors, are in purgatory, this argument avails 
them nothing. For the ancient Church prayed for all these. 

" Be mindful, O Lord, of Thy saints, vouchsafe to receive all 
Thy saints which have pleased Thee from the beginning, our 
holy fathers, patriarchs, prophets, apostles, martyrs, confessors, 
&c., and all the souls of the just which have died in faith, but 
chiefly of the holy, glorious and perpetual Virgin Alary, the 
mother of God, of St. John Baptist," &c. — Liturgy ascribed to 
St. Basil. 

Indeed the Roman liturgy, to this day, is witness to the same, 

Remember, Lord, Thy servants and handmaids, who have gone 
before us with the sign of faith, and sleep in peace. We pray 
Thee that Thou wouldest grant to them, and to all rvho rest in 
Christ, a place of refreshment, light and peace." 

Truth is that we cannot require stronger evidence against pur- 
gatory than is furnished by these very prayers. For these 
prayers suppose that all rvho have departed this life in the true 
faith, are now resting in Christ. If resting in Christ, and suffer- 
ing the torments of Hell fire, for the cleansing of earthly stains, 
are synonymous, then the Romans are welcome to claim support 
for their novelties from these liturgies. If not, then their own 
liturgy, in this, as in many other instances, is a witness at once 
of the former purity of their Church ; and of their present schis- 
matical and corrupt innovations upon Catholic doctrine. 

Among the Fathers of the Church who have, unpremeditatedly, 
borne witness against the doctrine of purgatory, are the following : 

Irenteus, Adv. Hceres. lib. v. c. 5. — Edit. Grab, Oxon. 1702, 

p. 405. 

Dicunt presbyteri, qui sunt Apostolorum discipuli, eos qui 
translati sunt, illuc (ad Paradisum) translatos esse, (Justis enim 

A a 2 



356 



NOTES TO THE CANONS. 



hominibus et Spiritum habentibus prseparatus est paradisus, in 
quem et Paulus Apostolus asportatus audivit sermones inerrabiles, 
quantum ad nos in prsesenti) et ibi manere eos qui translati sunt 
usque ad consummationem, coauspicantes in corruptelam, 

Cyprian, Ad Demetnan. Edit. Wirceb. i. p. 404. 
Quando istinc excessum fuerit, nullus jam locus poenifeniice 
est, nullus satisfactionis effectus. 

Athanasius, De Virgin. Paris, 1627, i. 1056. 
OvK e(TTL yap Trapd to~lq Encaioig davarog, dWd ^Erddecrig' fxe- 
TaTtderaL ydp ektov Koafxov tovtov, elg rrjv aiwvLov dvcnravcny, Kai 
wffTrep Tig ctTro (pvXaKfjg e^eXdot' ovTwg Kai oi dyioi tlfip^ovTai dirb 
TOV fxo^di]pov (3iov TOVTOv slg rc? dyadd Ta r]TOi[jia(T[jLiva avTolg' 
. . . . 01 ajjLapTOjXol, Koi (oBe /ca/cw^ fxoyQovm kol ekeI izdXiv to 
-TTvp avTOvg dvafiivEi, k. t. X, 

Hilary, Tract, in Ps. cxx. Edit. Wirceb. iii. 24. 
Sed futuri boni expectatio est, cum exeuntes de corpore ad in- 
troitum ilium regni coelestis per custodiam J^omim, jideles omnes 
reservabuntur in sinu scilicet interim Ahrahce collocati, quo adire 
impios interjectum chaos inhibet, quousque introeundi rursum in 
regnum coelorum tempus adveniat. 

Gregory Nazianzen, in plagam grandinis, Paris, 1630, p. 229. 

Ita his, qui e vita excesserint, non est in inferno confessio, nec 
morum correctio. 

Gregory Nyssen, a. d. 371. Dial, de Anim, et Resurrect. 
Paris, 1615, torn. ii. p. 651. 
OvToi ^oke7 Tb)v dfJLETprjTU)v £K£ivo)v dyadCbv Trjv Evhi^iv 6 Xoyog 
rw TOV KoXirov EiaarjjuiaiPELy dvofxaTt <o iravTEg ol dpETfjg top 
TrapovTa ^iciKXiovTEg (3[ov, OTav evtevOev dTTEipioffLv &a7CEp kv dKa- 
TatcXEiaTU) XifxiyL tm dyadu icoXiru Tag \pv')(dg kvopfxi^ovTai. 

Jerome. In Esaiam, c. 49. Edit. Basil. 1525. torn. v. p. 219. 

Qualis fuit et Lazarus, omnesque sancti qui requiescunt in sinu 
Abrahse. 



FLORENCE. 



357 



Cyril of Alexandria. Comm. in Joan. Evang., lib. xii. c. 36. 
Paris, 1573, p. 1014. 
Credere namque debemus, quum a corporibus Sanctorum animce 
abierint, tanquam in manus clarissimi Patris, bonitati divince 
commendari: nec ut quidam infidelium crediderint, in terris con- 
versari quousque sepulturae honoribus affectas sint, nec ut pecca- 
torum animce, ad immensi cruciatus locum, id est ad inferos 
deferri, itinere hoc nobis a Christo primum praeparato, sed in 
manus potius patris evolare, .... firmiter credentes in manibus 
Dei nos post mortem futures, vitamque multo raeliorem ac per- 
petuo cum Cliristo victuros. If Cyril had been writing expressly 
against purgatory, how could he more exactly have opposed it 
than he has done here ? 

Leo I. Epist. 91st. ad Theodorum, in Biblioth. Patr. Colon., 
1618, vol. V. part 2. p. 929. 

Mediator enim Dei et hominum homo Christus Jesus hanc 
Praspositis Ecclesiae tradidit potestatem, ut et confitentibus actio- 
nem poenitentiag darent : et eosdem salubri satisfactione purgatos 
ad Communionem Sacramentorum per januam reconciliationis ad- 
mitterent 

Si autem aliquis eorum, pro quibus Domino supplicamus, quo- 
cunque interceptus obstaculo, a munere indulgentise prsesentis 
exciderit, et priusquam ad constituta remedia perveniat, tempora- 
lem vitam humana conditione finierit : quod munus in corpore non 
receperit, consequi exulus came non poterit. Nec necesse est 
nos eorum qui sic obierint, merita actusque discutere : cum Domi- 
nus Deus noster cujus judicia nequeunt comprehendi, quod sacer- 
dotale ministerium implere non potuit, suae justitise reservaverit : 
ita potestatem suam timeri volens, ut hie terror omnibus prosit, 
et quod quibusdam tepidis aut negligentibus accidit, nemo non 
metuat. Multum enim utile ac necessarium est ; ut peccatorum 
reatus ante ultimum diem Sacerdotali supplicatione solvatur. 

Macarius. Homil. 22. Francfort, 1594, p. 302. 
Ubi evulaverit e corpore anima hominis, mysteriuin quoddam 



358 



NOTES TO THE CANONS. 



magnum illic perficitur. Si enim fuerit rea peccati, accedunt 
chori dssmonum et angeli sinistri, ac potestates tenebrarum abri- 
piunt animam illam atque subjugatam in suas partes pertrahunt : 
.... Sanctis siquidem servis Dei ab hoc tempore astant angeli, 
ae spiritus sancti circumdant, et custodiunt eos. Cumque exie- 
rint e corpore, chori angelorum assumtas eorum animas in suam 
partem pertrahunt, in seculum perpetuum, et sic adducunt eos 
ad Dominum. < ♦ 

Page 153. — (^On Papal Supremacy.) 

In the great Council at Constantinople, which condemned this 
of Florence, as mentioned above, pp. 93, 108, the following charges 
of schism and heresy were brought against the Romans. 

1. Non pingere imagines archetypis similes. 2. Saeculares 
cantus et modules Ecclesiasticis psalmodiis accommodare. 
3. In Ecclesiis masculos et foeminas simul confundi, oririque 
inde plurima scandala. 4. Ecclesiasticis nuptias prohibere, 5. Non 
orare ad orientem. 6. Azymo sacrif.cium conficere. 7. Quidquid 
Deo inest, substantiam esse, asseverare, et lumen quod in 
Thabario monte apparuit, creaturam esse suspicari. 8. Crucem 
papam super pedem effigiare, quam Christus super humerum 
tulite 9. Cubantem mysteriorum participem fieri, nec debita 
reverentia circa eum uti. 10. Mercedem a meretricibus acci- 
pere. 11. Jejunare sabbato, comedereque carnes festa quarta. 
12. Contra decreta Septimse Synodi Deum patrem coloribus 
exprimere. 13. Dum se cruce signant, initium facere a parte 
sinistra. 14. Papam ssecularem auctoritatem sibi usurpare, 
cum, successione a Christo, nullam ipse habeat. 15. Si exhi- 
beantur pecuniae, papam a jejunio Christianos absolvere. 
16. Contra Sacrse Scripturse Sancita concedere parentibus, pri- 
mogenitum tantum haeredem facere. 17. Cultum latrise exhi- 
bere imagini Christi, et cruci, quae soli tradi verbo Deo ethomini 
debetur. 18. Sculptilia adorare. 19. Sacerdoti Scortatori per- 
mittere ut missam celebret. 20. Gradus nuptiarum conservare. 
21. Non statim chrismate caput inungere baptizati, ut est divina 
traditio. 22. Non orare stantes sabbato et dominica. 23. Com- 

7 



LATERAN, V. TRENT. 



359 



edere suffocata. 24. Poenis temporalibus eos, qui circa fidem 
delinquunt punire. 25. Non prsecipere iis qui injuriam fecerunt, 
veniam petere ab eo qui accepit, sed manere in illis odium perpe- 
tuum. — Cone. xiii. p. 1369. 

Lateran V. 

Page 154. — (^Authority over the Press.) 

This decree may serve to show how entirely the Roman pub- 
lishers are under the control of their ecclesiastical superiors : and, 
therefore, with what extreme difficulty in any case, those superiors 
can free themselves from the imputation of sanctioning the doc- 
trines which may be contained in any publications printed by 
their own people, and not immediately withdrawn. This decree 
was confirmed by the Council of Trent. 

Trent. 

Observe. The marginal references to Scripture and to the 
Councils, usually found in the editions of the Council of Trent, 
have been omitted in these extracts ; because, as we are informed 
by the editors of the Roman edition 1763, they are not to be 
found in the original documents in the Vatican, but have been 
added to the several editions by private hands. 

For the same reason the Latin heads of the chapters subsequent 
to the decrees upon communion in one kind have been omitted. 

Decree Concerning the Creed. 

Page 157, line 4. — (^Firm and only foundation.) 

That the brand of innovation upon Catholic doctrine might be 
indelibly imprinted upon the corruptions of the Roman Church, it 
has pleased Almighty God to cause the Bishops of the Council of 
Trent to be indisputable witnesses of it. In 1546 we find them 
in this decree, testifying that " the symbol of faith which the 
holy Roman Church " then used, the " shield against all here- 



360 



NOTES TO THE CANONS. 



sies," " the firm and only foundation against which the gates of 
hell shall not prevail," was that which to this day is used in the 
Church of England without alteration or addition, the same 
(with the exception of the interpolation and the Son"), which 
the holy Church, throughout all the world, has received and 
professed since the year 381. Within twenty years after this 
testimony did the Bishop of Rome put forth another creed, con- 
taining points of doctrine which not only never had a place in 
any former creed, but against many of which the Fathers of the 
Church collectively and individually have borne testimony : and 
this now is made the schismatical term of communion, in that 
which was once a genuine branch of the Catholic and Apostolic 
Church. " How is the gold become dim ! How is the most 
fine gold changed !" Lament, iv. 3. " Turn thou them unto 
thee, O Lord, and they shall be turned ; renew their days as of 
old." Ibid. V. 21. 

The application which is here made of the text. Matt. xvi. 18, 
is worthy of observation. The Tridentine Fathers set forth as " the 
only foundation of the Church, against which the gates of Hell 
shall not prevail ?zo^ the Apostle Peter, and his successors in the 
See of Rome, but the confession of the true faith. This is the 
exposition of the text given by many of the Fathers. — Chry- 
sostom, Homil. in Pentecost. Edit. Benedict, vi, 233. Cyril 
of Alexandria, de Sanct. Trinitate. Dial.iv. Paris, 1573, p. 310 ; 
and Hilary de Trinitat. lib. vi. c. 37. Edit. Wirceb. i. 169 ; and 
several others. But it is, in general, strenuously opposed by 
the Roman controversialists, who insist upon applying the pas- 
sage to Peter himself and his successors. It is not without in- 
terest, therefore, to find the Council of Trent, in opposition to 
them, applying it to the confession of faith, and not to Peter. 



TRENT. — CANON OF SCRIPTURE. 



361 



Decree concerning the Canonical Scripture. 

Page 160, line 12. — (Continual Succession in the Catholic 

Church.) 

Let the words of the fifty-six bishops, who composed this Gene- 
ral (!) Council, be well weighed. The traditions which they profess 
to receive are " those" relating both to faith and morals, which 
have been, as it were orally dictated, either by Christ or by the 
Holy Spirit, and preserved by continual succession in the Catho- 
lic Church." Here is an appeal to a test by which to try the 
genuineness of anything which claims to be an ecclesiastical or 
apostolic tradition ; that test is, that it should have been "preserved 
by continual succession in the Catholic Church." Now the only 
witnesses of such continued preservation in the Catholic Church, 
must be the records of the Church, the decrees of Councils, and 
the writings of the Fathers. Nor does it appear that any mem- 
ber of the Church of Rome, by virtue of this decree, is bound to 
receive any thing as a genuine tradition, which is not attested as 
such by these witnesses. If this is, as I conceive it to be, the 
plain and legitimate meaning of the decree, no just exception can 
be taken to the decree unless it can be shown, which I challenge 
the writers on the Roman side to prove, that there is any one point 
of " faith or morals" insisted upon, as necessary to salvation, or 
a term of communion ; on the score of its being an Apostolic tra- 
dition, by this " continual succession " of witnesses, which is not 
also *' contained in Holy Scripture, nor may be proved thereby." 
For, unless that can be shown, the standard for Christian doc- 
trine, authorized by the Council of Trent, will not, in effect, vary 
from that of the Church of England : it will resolve itself into the 
Holy Scriptures, nor will their clergy be compelled nor authorized 
by virtue of this decree, to insist upon any thing in faith or morals, 
as necessary to salvation, which the Scriptures do not attest. I 
beg distinctly to be understood as speaking only of the terms of 
this decree. If the Romans in practice have departed from their 



362 



NOTES TO THE CANONS. 



own standard, and dared to profane the name of " tradition " by 
applying it to all sorts of spurious figments, which have been, in 
the lapse of ages, foisted into their Church, that is nothing to the 
present purpose. Execrable, and worthy of all condemnation, as 
such base forgery is, it is not countenanced by this decree, which 
is rather a witness (to which they cannot except) against such 
monstrous conduct. My present purpose is with the letter of the 
Roman laws, not with the monstrous practices and abuses of the 
Roman bishops. These are two totally distinct points, and it 
can answer no end of truth or equity, to except against the for- 
mer on the score of the latter, unless it can fairly be maintained 
that the one is a legitimate consequence of the other, which, I 
conceive, cannot be done here. 

Page IGO, line 14, — (List of the Sacred Books.) 

Here, at once, these fifty-six bishops have departed from their 
own standard, and have insisted, under anathema, upon the recep- 
tion of books, and parts of books, as canonical, which are not wit- 
nessed to by the Scriptures of the New Testament, and are 
equally destitute of all claim to a continual succession of witnesses 
in their behalf in the Catholic Church. A more monstrous act 
of schism, heresy, and impiety, has never been perpetrated in the 
Christian Church, since its foundation. The Appendix at the 
end of this collection, will show the Fathers and Councils ana- 
thematized by this decree, for they being dead, yet speak. 

Page 161, line 13. — {With all their parts.) 

This expression has reference to " the Song of the Three Chil- 
dren," the history of Susannah, the history of Bel and the Dra- 
gon, as parts of the Book of Daniel. The Hebrew canon does 
not contain them ; they were accordingly rejected by Jerome, the 
translator of the Vulgate, as will be more fully shewn in the 
Appendix. 

Page 161, line 15. — (Old Latin Vulgate edition.) 
If anything was wanting to comjjlete the monstrous and un- 



TRENT. ORIGINAL SIN. 



363 



warrantable character of this decree, it is supplied by the direc- 
tion that, on pain of anathema, the Latin Vulgate translation of 
the Scriptures, to the exclusion of the originals, should be 
esteemed the standard of faith ; a translation, of which at the time 
the existing copies were so various and discordant, that the 
labours of three Popes, Pius lY., Sixtus V., and Clement VIII., 
were afterwards employed in endeavours to procure a correct 
edition. 

Original Sin. 

Page 164— 169.— (Decrees.) 

I have not cited these for censure, but for admiration : and 
that I might have opportunity for testifying that though the 
rulers of the Church of Rome have, in the lapse of ages, suffered 
accumulations of earthly matters to obscure the temple's gold ; 
yet that the pure gold is there, and may be found of them who 
search for it. O si sic omnia ! 

As some persons have fancied that they can detect glaring 
errors in these decrees on original sin, which seem to me worthy 
of commendation, I have judged it fair and right to set side by 
side the recorded opinions of the Roman and English Churches 
on this point. 

The Effect of Baptism on Original Sin according to 



The Church of England. 

Original sin is the fault and 
corruption of the nature of 
every man that naturally is en- 
gendered of the offspring of 
Adam ; and this infection of 
nature doth remain, yea, in 
them that are regenerated ; 
whereby the lust of the flesh 



The Church of Rome. 

If any shall deny, that the 
guilt of original sin is remitted 
by the grace of our Lord Jesus 
Christ, which is conferred in 
baptism, or even shall assert 
that the whole of that which 
has the true and proper nature 
of sin is not taken away, but 



364 



NOTES TO THE CANONS. 



is not subject to the law of shall say that it is only erased, 
God. And although there is or not imputed ; let him be 
no condemnation for them that anathema, 
believe and are baptized, yet But the holy Synod confesses 
the Apostle doth confess that and believes that concupiscence 
concupiscence and lust hath of or lust doth remain in them 
itself the nature of sin. that are baptized, v^^hich being 

left by yvaj of exercise avails 
not to injure those who do not 
consent to it, and by the grace 
of Christ strive manfully against 
it. The holy Synod declares 
that this concupiscence which 
the Apostle sometimes calls sin, 
has never been understood by 
the Catholic Church to be called 
sin, as though it were truly and 
properly sin in them that are 
regenerate, but because it is of 
sin and inclines to sin. 

Both churches admit that lust remains in the baptized. The 
Church of England says this lust hath the nature of sin, but is 
no cause of condemnation to the regenerate, i. e. if they strive 
against it. The Church of Rome admits that this lust is of sin, 
and inclines to sin, but as it does not avail to injure those who 
do not consent to it, it cannot be said to have the true and 
proper nature of sin. Surely Christian liberty must be a name 
without a reality, if so slight a shade of difference is not to be 
tolerated, but to be made the subject of accusation and condemna- 
tion. 

Justification. 

Page 170 — 212. —{Justification.) 
After repeated and careful considerations of these decrees and 
canons, both alone and with the assistance of others, I find no 
reason to depart from an opinion which I have formerly ex- 



TRENT. JUSTIFICATION. 



365 



pressed, that ground for condemnation of the Church of Rome, 
as touching the main positions of this doctrine, is not to be found 
in the decrees of the Council of Trent. They who think other- 
wise are, of course, at liberty to maintain their own opinions. I 
must, in the sight of God, and with the testimony of my own 
conscience, maintain my own ; seeking in my examination of 
our opponents' doctrines not to triumph over an enemy, but to 
vindicate the truth, and being mindful at once of both parts of 
the saying, "Nothing extenuate, nor set down ought in malice." 
It seems to me, I confess, that it is as much in the power of 
every clergyman in the Church of Rome to preach the true and 
saving doctrine of justification according to the New Testament, 
without violating the decrees of this council, as it is for the clergy 
of the Church of England to do so without violating the Articles 
of their Church : and Bishop Burnet long ago observed that 
" this matter was so stated by many of them, that as to the main 
we have no just exceptions to it." Nor does he once cite the 
decrees of Trent as containing matter for condemnation. Burnet 
on the Eleventh Article. I have no intention of here entering 
at length into the subject, which would require a treatise of 
itself : but I am inclined to think, that if a man will examine 
the matter carefully, he will find that the apparent discrepancy 
between the Roman and English authorized doctrines, is to be 
attributed to the paucity of our language, and its inability to 
express heavenly things, which obliges us to use the same word 
in many different acceptations : and that, therefore, in almost all 
cases, it both admits of, and requires explanations as to the exact 
meaning which it is intended to convey. Allowing such expla- 
nation, I am inclined to believe that there is nothing in the 
Tridentine statements which cannot be fairly reconciled with the 
Gospel doctrine. Without such careful explanations, I am con- 
fident that the English Articles are as liable to perversion, and 
injurious application in one direction, as the Tridentine decrees 
are in another. 

As an illustration of what I mean, I will observe that in the 



366 



NOTES TO THE CANONS 



English Articles the word justification is never used to express 
what, I believe, many writers imagine it to do, namely, final 
acceptance, but some state of grace and acceptance with God 
into which we are admitted in this life. In the 11th Article it 
seems that the framers had in view that state of grace which is 
not entered into till baptism ; for it would (I conceive) be con- 
trary to Christian verity and utterly without warrant, since the 
institution of the Christian religion, to affirm that any person is 
** accounted righteous before God for the merit of Jesus Christ," 
who has not been baptized. In the 13th Article it seems rather 
to imply the state into which a man is brought by the preventing 
grace of God, (as in the case of Cornelius and St. Paul,) and 
which leads them to desire to receive the adoption. But that 
final acceptance is not here spoken of is clear from the 12th 
Article, which speaks of good works which are the fruits of faith 
and follow after justification. But final acceptance is not at- 
tained till after death, and then men " rest from their labours." 
All this will appear more plainly, if attention is paid to the order 
in which the process is spoken of in the 17th Article, the first 
steps of which, as there stated, are only applicable to those who 
receive adult baptism. The order is, calling, obedience to the 
call, free-justification, good works, everlasting felicity. " They 
which be endued with so excellent a benefit of God be called 
according to God's purpose by His Spirit working in due season : 
they through grace obey the calling ; they be justified freely : 
they be made sons of God by adoption : they be made like the 
image of His only-begotten Son Jesus Christ : they walk re- 
ligiously in good works, and at length, by God's mercy, they 
attain to everlasting felicity. 

These few observations may serve to shew that something 
more is required by truth and equity in this matter, than a few 
hasty sentences of condemnation. If our own Articles require 
careful examination and explanation, that they may not appear 
to countenance the false doctrines of those who would dispense 
with obedience J and who would send every wretched felon, who 



TRENT. JUSTIFICATION. 



367 



has hardly attained to attrition, to the gallows as to a martyr's 
crown ; we are bound not to refuse the Roman clergy the power 
of offering such explanations of the Tridentine decrees, as may 
vindicate them from countenancing the opposite, and no less fatal 
error, which is reported not to be without advocates among them. 
Let it be observed that the doctrine of works of supererogation, 
forms no part of the authorized doctrines of the Church of Rome, 
and that from first to last forgiveness of sins is stated to be gra- 
tuitous by the divine mercy for the sake of Christ. 

Page 208 — {Good works.) 

The following are some of the passages of the New Testament 
which treat of good works, and of the light in which they are 
viewed by God Himself. 

" Come ye blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the world, for I was an hungered 
and ye gave me meat. Inasmuch as ye have done it unto one of 
the least of these my brethren, ye have done it unto me." Matt. 
XXV. 34. 

" He that hath, to him shall be given." Mark iv. 25. 

" Whosoever shall give to drink unto one of these little ones a 
cup of cold water only in the name of a disciple, verily, I say 
unto you, he shall in nowise lose his reward." Matt. x. 42. 

" He that loseth his life for my sake shall find it." Matt. x. 39. 

" Thy Father which seeth in secret shall reward thee openly." 
Matt. vi. 4, 6, 18. 

" There is no man who hath left house or brethren for my 
sake and the Gospel's, but he shall receive an hundredfold now 
in this time, and in the world to come eternal life." Mark 
X. 29, 30. 

" Lord, thy pound hath gained ten pounds. Well, thou good 
servant, because thou hast been faithful in a very little, have thou 
authority over ten cities:" or, "Enter thou into the joy of thy 
Lord." Luke xix. 16, 17. Matt. xxv. 23. 



368 



NOTES TO THE CANONS. 



" They that shall be accounted worthy to obtain that world." 
Luke XX. 35. 

*' Who will render to every man according to his deeds, to 
them who by patient continuance in well-doing seek for glory 
and honour and immortality, eternal life." Rom. ii. 6, 7. 

"Let us not be weary of well-doing, for in due season we 
shall reap if we faint not." Galat. vi. 9. 

" He which soweth bountifully shall reap also bountifully." 
2 Cor. ix. 6. 

" If any man's work abide which he hath built thereupon, he 
shall receive a reward." 1 Cor. iii. 14. 

" This is thankworthy, if a man for conscience toward God 
endure grief, suffering wrongfully." 1 Peter ii. 19. 

" Whatsoever we ask we receive of him, because we keep his 
commandments, and do those things that are pleasing in his 
sight." 1 John iv. 22. 

" Blessed are they that do his commandments that they may 
have right to the tree of life." Rev. xxii. 14. 

" The Scripture cannot be broken." The simple question is, 
whether the expressions in the Tridentine decrees concerning jus- 
tification, which are considered most objectionable, do, when fairly 
weighed and taken with the context, amount to more than these and 
other texts will warrant. Surely the difference between the " thank- 
worthy" of St. Peter, and the " deservings" of these decrees, is not 
so great that they should be condemned as Anti- christian for using 
the latter term instead of the former. It seems to me that they 
who take most offence at these decrees, forget that the council is 
not defining the light in which men are to regard their own good 
works or endeavours to serve God, as though they were cause 
for boasting or glory, but merely abstractedly, the manner in 
which the Scriptures speak of them, the light in which God, of 
His great mercy for His Son's sake, is pleased to view them, 
when wrought in Christ. At the same time, I will freely own, 
that I wish the expressions had not been used. 



TRENT. SACRAMENTS. 



369 



SESSION VII. 

Of the Sacraments in General. 

Page 213, Canon 1. 

If the Church of Rome had forborne to define a sacrament, 
and had left the term as vague and open as it appears to have 
been in the early Church, no just exception could have been 
taken to her applying it, in a loose sense, to any and every reli- 
gious ceremony. But since she has thought fit to define it, as a 
visible form of invisible grace, ordained of Christ, she stands self- 
condemned of schism unless she can prove the truth of that 
wiiich she has affirmed under anathema, namely, that all the 
seven rites to which she has given this title answer to her defi- 
nition of it. It will be shewn in the proper places, that she is, 
confessedly, unable to do this in respect to the five additional 
ones. The following extract from Gregory the Great, Bishop of 
Rome, will show how many sacraments he received. It will be 
found in the canon law. Deer. ii. pars, c. 1. q. 1. § 84. Sunt 
autem sacramenta, baptisma, chrisma, corpus et sanguis Christi, 
quae ob id sacramenta dicuntur, quia sub tegumento corporalium 
rerum virtus Divina secretius salutem eorundem sacramentorum 
operatur." Again, " Hoc de corpore et sanguine Domini nostri 
Jesu Christi, hoc etiam de baptismate et chrismate sentiendum 
est." Here are only two sacraments recognized, washing and 
anointing being as much included under one, as the body and 
blood are under the other ; confirmation or chrism being no more 
a sacrament distinct from baptism, than the cup is a sacrament 
distinct from the bread. 

Page 217, Canon 12. 
This is a monstrous and fearful assertion, which supposes it to 
be in the power of every malicious or sceptical priest to deprive 

B b 



370 



NOTES TO THE CANONS. 



the holiest of God's worshippers of the grace which is sought in 
the sacraments. There is mention of this notion in Pope Euge- 
nius's letter to the Armenians at the Council of Florence, but 
this was the first time that a reputed General Council sanctioned 
it. But the Church of Rome is not content with placing all 
receivers of sacraments at the mercy of the priest's intention ; 
and when we know how many avowed infidels there have been 
found in the ranks of her priesthood, this alone (according to her 
own theory) opens a fearful door to doubt and hesitation, affect- 
ing the validity of the ordinations and administrations within her 
pale since the Council of Trent ; but in the sacrament of the holy 
Eucharist she has placed the communicants at the mercy of the 
baker's and vintner's intention, and any malevolent tradesman 
who supplies the wine and wafers to be used in the Lord's Sup- 
per, has it in his power, according to their rubrics, to deprive the 
communicants of the grace of the sacrament. For, " Si panis 
non sit triticeus, vel si triticeus, admixtus sit granis alterius 
generis in tanta quantitate, ut non maneat panis triticeus, vel sit 
alioqui corruptus : non conficitur sacr amentum.'' " Si sit con- 
fectus de aqua rosacea, vel alterius distillationis, duhium est an 
conjiciatur.'' " Si vinum sit factum penitus acetum, vel penitus 
putridum, vel de uvis acerbis seu non maturis expressum ; vel 
admixtum tantum aquae ut vinum sit corruptum, non conjicttur 
mcramentiim." — Rubricse Generales. Lugd. 1827. 

Of Baptism. 

Page 219, Canon 4. 

This is directly in opposition to the decision of the Greek 
Church, which, in the second canon of the Trullan Council, con- 
firmed St. Cyprian's opinion ; as was observed in the notes to 
the 4th canon of the 4th Lateran. See above, p. 348. 



TRENT. CONFIRMATION. 



371 



Of Confirmation. 

Page 223, Canon 1. 

Two things are wanting to render confirmation a sacrament 
according to the Roman (which is the same as the English) ex- 
position of one. 1. It cannot be proved to be an ordinance of 
'Christ's institution. 2. It has no visible sign. As to the first, 
in point of fact, it is admitted by the Roman bishops themselves. 
In the late Bishop Doyle's Abridgment of Christian Doctrine, 
Dublin, 1828, in the exposition of confirmation, the question is 
asked, " When did Christ ordain this sacrament ? A. The time 
is not certain ; but divines most probably hold, it was instituted 
at Christ's last supper, or between his resurrection and ascension." 
But, as if it were not enough to affirm, on pain of anathema, the 
fact of an institution which they are confessedly unable to prove, 
the Catechismus ad Parochos, makes it a lie with a circumstance, 
in order to gain it more credit. " A pastoribus explicandum est 
Christum Dominum non solum ejus auctorem fuisse ; sed, sancto 
Fabiano Pontifice teste, chrismatis ritum et verba, quibus in ejus 
administratione Catholica Ecclesia utitur, praecepisse." And be- 
cause this barefaced accumulation of unwarranted statements 
might stagger the simple priests, who would be at their wit's end 
to make good their assertion, the Catechism suggests how this may 
be done ; " Quod quidem iis facile probari poterit, qui confirma- 
tionem sacramentum esse confitentur : cum sacra omnia mysteria 
humanae naturae vires superent, nec ab alio quam a Deo possint 
institui." (De Confirmat. Sacram. § 5. Lugd. 1676, p. 166.) 
Ordinary mortals would have said, the institution proves the 
sacrament : no, says the Roman Catechism, the sacrament, 
(which we assume) proves its own institution, which was the 
point in dispute. As to the second point, the visible sign, which 

B b 2 



372 



NOTES TO THE CANONS. 



is wanting in this rite, the Church of Rome has declared the 
chrism or anointing which they use, to be the sign, or as they 
speak, the matter of it. But however ancient the use of oil in 
this service may be, it is so far from having been instituted by 
Christ, that their own writer Estius, (cited by the learned Bing- 
ham), says, " Communior sententia est, Apostolos initio suae 
praedicationis non usos fuisse Chrismate in administratione hujus 
sacramenti," in Sent. lib. iv. dist. 7. sect. 7. Duaci, 1616. p. 88. 
And Bishop Stillingfieet has collected the testimonies of William 
of Auxerre, Cardinal Bonaventure, Alexander of Hales, Car- 
dinal de Vitriaco, Cajetan, and Sirmond the Jesuit, upon this 
point, who all declare that chrism has been added to the rite of 
confirmation by the authority of the Church, since the time of 
the Apostles. See his " Council of Trent disproved by Catholic 
tradition," pp. 77 — 80. 



Of the Eucharist. 

Page 225, Chapter 1. 

Notwithstanding all the strictness with which the Tridentine 
Fathers endeavoured to tie up men's minds relative to the doc- 
trine of transubstantiation, which forms, with them, the most 
prominent feature in this subject, they have yet contrived to leave 
loopholes enough for any one, so-minded, to escape from the 
obvious force of their definitions. For, after all, it appears from 
this first chapter, that all they contend for is a sacramental pre- 
sence of our Lord, not a natural one. There is a remarkable 
discrepancy observable in this chapter between the Tridentine 
bishops and the earlier writers, who were deemed very good Ca- 
tholics ; for it is stated here, that the mode of Christ's existence 
or presence in the sacrament can he understood in the thoughts by 



TRENT. EUCHARIST. 



373 



faith; this is what .St. Bernard ^ and many other writers have 
uniformly denied. 

Page 228, Chapter 3. 

Observe 1st, that from the first chapter it appears that by the 
true body of our Lord, and His true blood, together with His 
soul and divinity, they merely mean His true sacramental body 
and blood, and soul and divinity. Observe, 2, that in Roman 
theology, a part contains the whole. That the body, ordinarily, 
contains the blood, we know ; and, unless our Lord had en- 
joined the receiving of both elements, we might have supposed 
that a man in receiving the body had sufficiently communicated 
in both. But here they afiirm that the blood contains that body, 
within the veins of which, when not forcibly separated, it flows. 

Page 230, Chapter 4. 

In speaking of the deep mysteries of our religion, it is well 
not to seek to be wise above what is written, but to bear in mind 
the saying which the wise King of Israel applied to another pur- 
pose, " God is in heaven and thou upon earth, therefore let thy 
words be few." Eccl. v. 2. I will therefore content myself with 
observing that the mode of our blessed Saviour's presence in the 
holy Eucharist, which, in the first chapter, was denied to be 
natural, and limited to sacramental, is in this chapter declared to 
be substantial. I would fain leave these apparent inconsistencies 
in the obscurity in which I find them. One thing they satisfac- 
torily demonstrate, namely, the folly of Christ's servants at- 
tempting to define what their Master has left undetermined. 

Page 231, Chapter 5. 

It is a curious expression they have here, and not easy to be 
understood, when they affirm that men are to offer divine Latria 

1 " Nolite, itaque, nolite quserere quomodo fiat." — Colon. 1641. v. p. 
268. 



374 



NOTES TO THE CANONS. 



(not to the bread or wine, which have ceased to exist ; not to the 
sacramental body and blood of which they first spake, nor to the 
substantial body and blood according to their second theory, but) 
to the sacrament ; now a sacrament, according to them, is a visi- 
ble form of invisible grace : but the only visible thing, according 
to their own acknowledgment and the evidence of all men, is 
that which they call the accidents of bread and wine. It is then, 
in strictness of speech, to the accidents of bread and wine, that 
divine worship is enjoined, by the decrees of the Roman Church. 

Page 233, Chapter 6. 

This is purely a matter of discipline, for the regulation of which, 
according to their discretion, the bishops of every Church have 
clear warrant, so it be to edification. That it was practised early, 
as early as the second century, we learn from Justin Martyr ; but 
transubstantiation had not been then invented. How the Romans 
can recommend it, (those among them who receive the second de- 
finition of the Council of Trent and reject the first,) it is not easy to 
understand ; for thus, according to their second theory, the sub- 
stantial body and blood of the Lord Himself is exposed to mildew 
and decay, to mice, and slugs and other vermin. The Church 
of England, finding that, after the introduction of the doctrine of 
transubstantiation, the custom had given rise to many supersti- 
tions, which are not even yet eradicated from the minds of the 
people, has wisely dispensed with it. 

Page 34, Chapter 7. 

If the advice in this chapter respecting those in mortal sin had 
been in the way of recommendation, instead of peremptory in- 
junction, no exception could have been taken to it. 

Page 236, Chapter 8. 
An admirable and excellent exhortation ! Pity that men who 



TRENT. EUCHARIST. 



375 



could thus invite to Christian unity, should have gone out of their 
way to put an effectual bar to it, by anathematizing the Fa- 
thers of the Church, and all who follow in their steps. See 
Appendix. 

It is worthy of remark, that that which in chapter four they 
designated as the substance of the body of Christ, is here styled 
supersubstantial food. Can it be both ? If not, which do they 
mean ? 

Page 238, Canons 1 and 2. 

For the Fathers of the Church anathematized by these canons. 
See Appendix. 

Page 240, Canon 4. 

In making this assertion they anathematize the authors of 
the ancient Liturgies, where the conversion of the sacramental 
elements from common bread to holy and spiritual food is prayed 
for, for the use of the communicants, not abstracted from the use. 
Nay, their own canon of the mass is a witness against them, that 
they have departed from the ancient doctrine held by the compi- 
lers of it. For all that is prayed for there is, that the oblation 
" may be made unto us the body and blood of Thy most beloved 
Son :" that is, clearly for the use of the communicants. More 
than this is not said. 

Page 241, Canon 6. 

This is somewhat different from Chapter 5. There, divine 
worship was to be paid to the sacrament, i. e. to the visible form 
of invisible grace, in strictness of speech, to the accidents of bread 
and wine which are all that are visible in the matter. Here it is 
to our Lord Himself. No doubt He is to be adored everywhere 
and at all times — the very celebration of the sacrament is an act 
of adoration to Him, then present among His people. But, alas ! 



376 



NOTES TO THE CANONS. 



this will not content them — the God whom they worship in the 
Eucharist, is one who is capable of being carried ahoiit in 'pro- 
cessions, and exhibited to the people. Strange that the words of 
Baruch, whom they had just admitted into the canon, should 
not have availed to deter them from such an exposition. " They 
are borne upon shoulders, having no feet ; — if they fall to the 
ground at any time they cannot rise up again of themselves : nei- 
ther, if one set them upright, can they move of themselves." 
(Baruch vi. 26.) Can the Roman advocates show cause why 
these sentences should not be applicable to the case before us ? 
It is worthy of note that the number of bishops present in this 
session, and who passed these decrees, which have so shocked 
and scandalized reflecting and conscientious persons, did not 
exceed forty-five. 

Page 243, Canon 11. 
See Note on chap. 7. 

Sacrament of Repentance. 

Page 245, Chapter 1. 

By their definition here, the Tridentine Fathers have rendered 
the sacrament of the holy eucharist nugatory and superfluous 
for the remission of sins. For, that a man, continuing in the 
state of justification into which baptism admits him, would need 
no other sacrament for the remission of sins, they themselves 
expressly afiirm. But what they are pleased to call the sa- 
crament of repentance, if it be accompanied with tears and 
labours, does restore a man to this state of justification. He 
needeth not, then, according to their own words, another sacra- 
ment for the remission of sins. Thus they would reduce the 
holy eucharist to a bare act of worship. That another sacrament 
is indeed needed to restore men to that grace from which they 



TRENT. — REPENTANCE. 



377 



fall by sin after baptism, is most true, but the Catholic Church 
has ever held the eucharist itself to be that sacrament, as may be 
seen in the Liturgy of St. Basil, " make this bread to become 
the holy body of the Lord God Himself, and our Saviour Jesus 
Christ, ybr the remission of sins, and for eternal life, to them who 
partake of it." Renaudot, i. 68. So that of St. James, "Make 
this bread the holy body of thy Christ, and this cup the precious 
blood of thy Christ, that all who are partakers thereof may 
obtain remission of their sins." Brett's Collection, p. 18. And 
their own canon and offices witness to the same truth. " O Lord 
Jesu Christ, thou Son of the living God .... deliver me by this 
Thy most sacred body and blood, from all my iniquities," &c. 



Page 250, Chapter 3. 

The Tridentine Fathers, in the third chapter on the eucharist, 
define a sacrament to be a visible form of invisible grace. In the 
tenth canon of the sacraments in general, they aflGirm with ana- 
thema, that all Christians have not the power to administer these 
visible forms of invisible grace : in this chapter they declare the 
matter, i. e. the visible part of the sacrament of repentance, to 
consist of the contrition and confession and satisfaction of the peni- 
tent himself. I will not stop to point out the unreasonableness 
and absurdity of the definition, but merely to observe that, if this 
be so, then, unquestionably, every penitent is the minister of this 
sacrament. But all men stand in need of repentance ; so that 
either this rite has no visible form or matter, in which case it is 
no sacrament ; or it must be admitted that every Christian, priest 
or layman, has power to administer a sacrament. They seem 
themselves to have felt the difficulty. For, endeavouring to put 
out of sight that the form of a sacrament must be visible, accord- 
ing to their own definition, they tell their people that the words 
" I absolve thee," are sufficient to constitute the form of this 
would-be sacrament. I suppose some of their advocates will 



378 



NOTES TO THE CANONS. 



tell us that the motion of the priest's lips, which may be 
seen in uttering these words, is sufficient to constitute a visible 
sign. 

Page 252, Chapter 4. 

Two things are worthy of note in this chapter ; 1st. that con- 
trition, with the wish for the rite of penance, will reconcile a 
sinner to God without the rite. 2. That attrition, or the mere 
fear of punishment, is a sufficient disposition for attaining the 
grace of God in this would-be sacrament. 

Page 255, Chapter 5. 

Here an attempt is made to invest the Christian priesthood 
with the prerogative of the Most High, who is a searcher of the 
hearts, and a discerner of the thoughts ; in forgetfulness of the very 
distinction which God drew between Himself and all men — " man 
looketh to the outward part, the Lord trieth the heart." As 
Christ has invested His ministers with no power to do this of 
themselves, the Tridentine Fathers have sought to supplj"- what 
they must needs consider a grievous omission on His part, by 
enjoining all men to unlock the secrets of their hearts at the 
command of their priest, and persons of all ages and sexes to 
submit not only to general questions as to a state of sin or re- 
pentance ; but to the most minute and searching questions as to 
their most inmost thoughts. The extent to which the confessors 
have thought it right to carry these examinations on subjects 
concerning which the Apostle recommends that they be not once 
named among Christians, and which may be seen either in Den's 
Theology, or Burchard's decrees, c. 19. Paris, 1549, affords a 
melancholy, painful, and sickening subject for contemplation ; 
especially, when it is considered that they were Christian clergy 
who did this, and that it was done in aid, as they supposed, of 



TRENT. — REPENTANCE. 



379 



the Christian religion. The fearful effects of these examinations 
upon the priests themselves, I will do no more than allude to ; 
he who may think it necessary to satisfy himself upon the point, 
may consult the cases contemplated and provided for (among 
others), by Cardinal Cajetan, in his Opuscula, Lugd. 1562, p. 
114. In the Bull of Pius IV., Contra solicitantes in confessione, 
dated Ap. 16, 1561. (Bullarium Magn. Luxemb. 1727. ii. p. 48), 
and in a similar one of Gregory XV., dated Aug. 30, 1622. 
(Gregor. XV. Constit. Rom. 1622. p. 114), there is laid open 
another fearful scene of danger to female confitents from wicked 
priests, "mulieres penitentes ad actus inhonestos dum earum au- 
diunt confessiones alliciendo et provocando." Against which fla- 
grant dangers, and the preparatory steps of sapping and under- 
mining the mental modesty of a young person by examinations 
of particular kinds, it is vain to think that the feeble bulls of the 
Bishops of Rome can afford any security. These observations 
apply to the system of the Roman Church, peculiar to itself, of 
compelling the disclosure of the most minute details of the most 
secret thoughts and actions. As to encouraging persons whose 
minds are hurthened with the remembrance of fearful sins, to ease 
themselves of the burthen by revealing it to one at whose hands 
they may seek guidance and consolation and prayer, it is a totally 
distinct question, and nothing but wilful art will attempt to con- 
found them. On this point I see no reason to withdraw a regret 
which I have before expressed as to its disuse in the Church of 
England ; for I cannot but believe that, were it more frequently 
had recourse to, many a mind would depart the world at peace 
with itself and with God, which now sinks to the grave under a 
bond of doubt and fear, through want of confidence to make use 
of ghostly remedies. 

The claim of the Roman system to divine institution and to 
being necessary to salvation, will be considered under the sixth 
canon. 



380 



NOTES TO THE CANONS. 



Page 261, Chapter 6. 

As to the first part of this, which relates to the persons qualified 
to administer this sacrament, I would refer my reader to the 
note above on chapter 3. I am not called upon to extricate the 
Romans out of their own net. For the latter part of this chap- 
ter, which relates to the judicial power of the priests, the note on 
canon 6 below, will bear upon it. But the concluding sentence 
of it may not be passed over without direct notice. Here, after 
all we have heard about a true sacrament, divine institution, and 
necessity for salvation, we are let into the light in which the mat- 
ter is regarded among some at least of the priests themselves — 
namely, that of a mere empty farce, of which they feel themselves 
at liberty to make a joke. And here it is worthy of observation 
how they turn the tables upon themselves ; for they say that a 
confitent who knows the confessor to absolve in joke, is careless 
of his salvation unless he seek out another who will do it seri- 
ously. Hitherto we had been told that the priests were judges 
of the people ; here it is evident that the people are made judges 
of the priests ; and, according as they judge him to be in earnest 
or in joke, they are to be content or not with his ministration. 

Page 263, Chapter 7. 
Here, priest and no priest, valid an invalid, are predicated of 
the same persons in the administration of the same rites. He 
has received the keys of the kingdom of heaven, the judicial 
power of forgiving sins, and yet his acts are invalid, in any case 
which it may please his Bishop or his Pope to reserve. One 
would have thought that here if ever the maxim would apply, 
" Fieri non debet, factum valet." But it appears that, according 
to the Church of Rome, the acts of a layman, in administering 
baptism and admitting to the kingdom of heaven, (which, surely, 
if any other, is an exercise of the keys), are more valid than 
those of a priest in remitting the sins of a penitent who is a 



TRENT.— REPENTANCE. 



381 



member of that kingdom. Is not this to " strain at a gnat, and 
swallow a camel ?" 

Page 265, Chapter 8. 

This is a remarkable chapter. The repeated expressions of re- 
ference to our blessed Lord, "in whom we live, in whom we merit, 
in whom we make satisfaction when we perform worthy fruits of 
repentance, which from them have power, by Him are offered to 
the Father, and through Him are accepted of the Father," plainly 
show how keenly alive the Tridentine Fathers were to the danger 
of men considering their own penances as irrespective of our 
Lord's death and mediation, against which error they thus endea- 
vour to guard. But the other error of making God, or God's 
ministers in His behalf, through vengeance of past sins, and not 
merely for the correction of the offence, insist upon penal satis- 
factions from those who, with true repentance, and with faith 
in Christ, have forsaken their sins, as though the vicarial pu- 
nishment inflicted upon the Son of God were not sufficient 
to satisfy the divine vengeance, is left, and must needs be 
left, untouched. But how great injury this does to the full, per- 
fect, and sufficient sacrifice of our Lord, and how great injury 
also to the character of our heavenly Father, there need no argu- 
ments to prove. The passages cited by the publishers of the 
Tridentine decrees, Genesis iii. 2 Sam. xii. Numbers xii. and xx. 
being all taken from the old dispensation, cannot be pressed, 
because the analogy of God's dealings before and after the suf- 
ferings of our Lord, will not altogether hold : besides, they all 
relate to cases of open sin, in which, for the edification of others, 
temporal punishment was inflicted, from which no argument 
whatever can be adduced in behalf of vindictive penalties for secret 
sins, which have been repented of, confessed, and forsaken, with 
faith in Christ. It would seem from the expressions in line 8, p. 267, 
compared with line 7, p. 269, that they consider the practice of the 
virtues most opposed to the sins committed, among the vindictive 
penalties for sin. A strange and most unhappy light in which 



382 



NOTES TO THE CANONS. 



to regard what the Scriptures would have us consider our highest 
privileges and our choicest happiness. That the practice of the 
Church of Rome is in accordance with this is placed beyond all 
doubt, when it is known that the repeating a certain number of 
prayers is often enjoined as a penance or punishment for sin. 

Of Extreme Unction. 

Page 272, Chapter 1. 
Here it is said that the institution of extreme unction by our 
Lord is implied by Mark vi. 13, where it is said of the Apostles, 
that " they anointed with oil many that were sick, and healed 
them." But, by-and-bye, Session 22, ch. 1, we are told that the 
Christian priesthood was not instituted until our Lord's last 
supper. Either then, extreme unction is no sacrament, or they 
who are no priests can administer a sacrament ; for the Apostles 
were not priests, according to the Church of Rome, at the time 
spoken of by St. Mark. But further, a sacrament is a visible 
form of invisible grace ; but the passage in St. Mark speaks 
only of healing the body ; and therefore Cajetan, as cited by 
Catharinus, rejects this text as inapplicable to this sacrament ; 
and Suarez (in Part. iii. disp. 39. sect. 1. n. 5), says, that when 
the Apostles are said to anoint the sick and heal them, (Mark 
vi. 13) this was not said in reference to the sacrament of unc- 
tion, because their cures had not of themselves an immediate 
respect to the soul." Nor will this pretended sacrament derive 
more assistance from the passage in St. James, in which they say 
that the institution by our Lord is proclaimed and declared by 
that Apostle, at least, if Cardinal Cajetan is any authority, who 
is thus cited by Catharinus in his Annotationes, Paris, 1535, p. 
191. de Sacramento Unctionis Extremse. " Sed et quod scribit 
B. Jacobus, ' Infirmatur quis in vobis?' &c. pariter negat reveren- 
dissimus ad hoc sacramentum pertinere, ita scribens, nec ex ver- 
bis, nec ex efFectu, verba hsec loquuntur de sacramentali unctione 
extremse unctionis, sed magis de unctione quam instituit Dominus 

7 



TRENT. EXTREME UNCTION. 



383 



Jesus exercendum in segrotis. Textus enim non dicit, Infirmatur 
quis ad mortem ? sed absolute, Infirmatur quis ?" &c. But that 
this rite, which they now call a sacrament, was originally applied 
chiefly to the healing of the body, is manifest from the prayers 
which accompanied it. " Cura quaesumus, Redemptor noster, 
gratia Spiritus Sancti languores isiius infirmi,'* and so the direc- 
tions, loco ubi plus dolor imminet, amplius perungatur.'" Let 
the patient have most oil applied in the part where the pain is 
greatest. (Sacr. Gregor. by Menard, Paris, 1542, p. 252.) From 
all which we come to the conclusion that the allegations of the 
Council of Trent on this matter must be pronounced "not 
proven." Which, if it were a mere opinion, would be of no 
great consequence. But when their assertion is supported by 
anathema, and every communicant in their Church bound to be- 
lieve it as necessary to salvation, it serves to show the cruelty of 
this Roman mother both to her own children, and to them whom 
she reckons strangers. It is in vain that the Roman writers 
attempt to strengthen their cause by appeals to the Greek mys- 
teries. The Greek mysteries and the Latin sacraments are not 
synonymous. And as concerns this of unction, which, (as its 
epithet " extreme," which the Romans have added, implies) is 
designed for persons in articulo morlis, or in exitu vitce, as we 
have it in the third chapter ; this derives as little coimtenance 
from the Greek Church as it does from St. James. For in 
the Greek Church, the service of anointing is used to per- 
sons in any illness ; and is used by them solely for recovery 
from sickness, as the following prayer at the application of 
the oil, clearly shows. " O holy Father, the physician of 
our souls and bodies, who didst send thine only-begotten Son 
our Lord Jesus Christ, to heal all diseases, and to deliver us 
from death, heal this thy servant M. from the bodily infirmity 
under which he now labours, and raise him up by the grace of 
Christ." King's Greek Church. London, 1772, p. 321. It will 
be found also in Goar, Rituale Graec. Paris, 1647, p. 417. As 
to the expediency, or otherwise, of retaining the rite in the visi- 
tation of the sick, this is nothing to the present purpose. Let it 



384 



NOTES TO THE CANONS. 



be as expedient as it may, which I am not denying, this in nowise 
proves it to be a sacrament. To this two things are wanting : 
1. The grace, 2. the institution by Christ. On the former point 
we have spoken : as to the latter, when we find Bishop Doyle in 
answer to the question, " When did Christ institute it ?" obliged 
to answer, " The time is uncertain ; some think it was instituted 
at his last supper ; other that it was done betwixt his resurrec- 
tion and ascension," (either of which expositions is at variance 
with the Trent reference to Mark vi.) we may well leave the 
matter without further comment. 

Canons on the Sacrament of Repentance. 

Page 279, Canon 3. 
The Church of Rome here denounces anathema upon all 
who shall interpret John xx. 22, otherwise than of the sacra- 
ment of repentance. But Cyprian in his Epistle to Juba- 
janus concerning the invalidity of heretical baptism, expounds 
the text of baptism, for after citing it, he adds, Unde intelli- 
gimus non nisi in Ecclesia prsepositis, et in Evangelica lege ac 
dominica ordinatione fundatis, licere baptizare, et remissam pec- 
catorum dare.'' Wirceburg, 1782, vol. i. p. 235. 

Page 279, Canon 4. 

Here we find, that although, as was seen above, chapter 4, 
contrition with the wish for this sacrament, will avail for re- 
conciliation without the rite itself ; contrition with the rite, will 
not avail, unless it be followed with satisfaction, i. e. acts of 
penitential punishment. Ambrose's observation is apt here : 
" Lacrymas Petri lego, non lego satisfactionem," in Luc. xxii. 63. 
For this would-be sacrament has this peculiarity, that its grace 
does not accompany it, but depends upon something to be done 
afterwards by the penitent, who is thus made his own adminis- 
trator. For he who applies the grace of a sacrament to a man, 
which is here said to be withheld till the works of penance are 
performed, must needs be the minister of the sacrament. 



TRENT. REPENTANCE. 



385 



Page 281, Canon 6. 
Here sacramental confession is affirmed to be of divine in- 
stitution, and auricular confession likewise, and lie is accursed 
who shall deny it. This is bravely ' said ; yet the Fathers 
might have recollected that in the Latin Church as late as 
813, it was matter of dispute whether there was need to confess 
to a priest at all, as appears from the thirty-third canon of the 
Council of Cabaillon, which is as follows : " Q,uidam Deo solum- 
modo confiteri debere dicunt peccata, quidam vero sacerdotibus 
confitenda esse percensent : quod utrumque non sine magno 
fructu intra sanctam fit Ecclesiam. Ita dumtaxat ut et Deo, qui 
remissor est peccatorum, confiteamur peccata nostra, et cum 
David dicamus. Delictum meum cognitmn tibi feci, &c. et secun- 
dum institutionem Apostoli, confiteamur alterutrum peccata nos- 
tra, et oremus pro invicem ut salvemur. Confessio itaque quae 
Deo fit, purgat peccata, ea vero quae sacerdoti fit, docet qualiter 
ipsa purgentur peccata," &c.- — Cone. vii. 1279. Was Leo the 
Third asleep, that he could suffer such heresy to be broached and 
not denounced ? But all the world knows, that till 1215, no 
decree of Pope or council can be adduced enjoining the necessary 
observance of such a custom. Then at the Council of Lateran, 
Innocent III. commanded it. As the Latin Church affords no 
sanction to the assertion of the Tridentine Fathers, so is it in 
vain to look for it among the Greeks, for there, as Socrates, 
Hist. Eccles. v. 19, and Sozomen, Hist. Eccles. vii. 16, inform 
us, the whole confessional was abolished by Nectarius, the Arch- 
bishop of Constantinople, in the 4th century, by reason of an 
indecency which was committed on a female penitent, when pur- 
suing her penance ; which, sure, he would not have ventured to 
have done had he deemed it a divine institution. Sozomen, in 
his account of the confessional, says, that the public confession 
in the presence of all the people, which formerly obtained, having 
been found grievous (bopriicoy ojq ehug, a well-bred, silent, and 
prudent presbyter was set in charge of it ; thus plainly denoting 
the change from public to auricular confessions. It was this 

c c 



386 



NOTES TO THE CANONS. 



penitential presbyter whose office v/as abolished by Nectarius, 
who acted by the advice of Eudaemon, avyyjjj^fiaaL ^£ hatrroy, 
rw lEio) gwelIoti tu)V jivavqpidiv ^jieriyeLv. And the reason he 
assigned is one which the Church of Rome would have done well 
to bear in mind ; ovtm yap jjlovujq exeiv rrjv EKicXrjffLav to afiXaa- 

Page 281, Canon 7. 
Here the Fathers have stolen a march upon themselves. 
Not only is auricular confession in the general a divine insti- 
tu4;ion, but the detailing every minute particular of every se- 
cret sin is also of divine right necessary to salvation ; and he 
is accursed who shall deny it. Macte virtute puer ! But what 
says St. Ambrose. " Lavent lacrymae delictum, quod voce pudor 
est confiteri, et venise fietus consulant, et verecundise. Lacrymae 
sine horrore culpam loquuntur. Lacrymae crimen sine ofFensione 
verecundiae confitentur." In Lucam. lib. x. c. 22. Edit. Venet. 
1781. iv. 248. And what says St. Chrysostom ? Aia rovro 
TrapaKciXut Kat ^iofxai kui dyrt(3oXCj, kL,o^oXoytiaQai rw Gew avvE- 
"X/oQ. OvM yap elg diarpov (te ayu) tmi' avv^ovXiov tmv coJv, ov^e 
£KicaXv\pai Toig avOpojnoig uvayicai^M rci cifxapTi^^ara' to (Tvi'eidog 
avcLTTTV^oi' efXTrpoaOev tov Qeou, kui uvtS ^eI^ov to. rpav^ara, Kai 
Trap'' avTov tci (pdpfxaKa aWriaov. (Hom. v. de Incomprehensib. 
Dei Natura. Paris, 1834, i. p. 600.) Are not Ambrose and Chry- 
sostom as good witnesses of Catholic tradition as the cabal at 
Trent ? Nay, their own Cardinals since, have staggered at the 
enormity of the assertion. We find Catharinus, in his Annota- 
tions upon Cardinal Cajetan, complaining: "Circa poenitentiae 
sacramentum mirabile illud est, quod ubicumque de peccatorum 
confessione aliquid legitur in Scripturis, summa industria niti 
videtur ut sacramentalem auricularemque confessionem tollat." 
Paris, 1531, p. 181. 

Page 283, Canon 9. 
Here they are damned who affirm that the sacramental ab- 
solution of a priest is ministerial and not judicial. Deeper 
and deeper still ! They have already in the lump damned 



TRENT. REPENTANCE. 



387 



the whole Greek Church, and the Latin up to the thirteenth cen- 
tury ; and having cut off in particular, Chrysostom and Ambrose 
by the seventh canon, proceed to do more execution with the 
ninth. Hear Jerome on Matt. xvi. 19. " Istum locum episcopi 
et presbyteri non intelligentes, aliquid sibi de Pharisaeorum as- 
sumunt supercilio : ut vel damnent innocentes, vel solvere se 
noxios arbitrentur : cum apud Deum non sententia sacerdotum, 
sed reorum vita quaeratur. Legimus in Levitico de leprosis : ubi 
jubentur, ut ostendant se sacerdotibus : et si lepram habuerint, 
tunc a sacerdote immundi fiant ; non quo sacerdotes leprosos 
faciant et immundos, sed quo habeant notitiam leprosi, et non 
leprosi : et possint discernere qui mundus quive immundus sit. 
Quomodo ergo ibi leprosum sacerdos mundum vel immundum 
facit ; sic et hie alligat, vel solvit episcopus et presbyter : non 
eos qui insontes sunt vel noxii, sed pro officio suo, cum peccato- 
rum audierit varietates, scit qui ligandus sit, qui solvendus." 

Hear Clemens Alexandrinus, Psedag. lib. i. c. 8. Edit. Lugd. 
1616, p. 86, speaking of our Lord : " Aia tovto fiovog ovrog oIoq 
re a(pi€vai Tct 7r\?7/z/ifXr/jU/iara vtto tov irarpog tmv oXmp, 6 ra^delg 
Trai^ayojyog yjicoy, fiovog 6 rfjg vTrciKo'^g ^iciKpiyai rijv T7apaicor}v 
^vvafiEvog." Ambrose, De Spir. Sanct. lib. iii. c. 18, Venet. 
1781. ii. 479. " Ecce quia per Spiritum Sanctum peccata do- 
nantur. Homines autem in remissionem peccatorum ministerium 
suum exhihent, non jus alicujus potestatise xercent." Cyprian, De 
lapsis. Edit. Wirceb. i. p. 334. " Nemo se fallat, nemo se de- 
cipiat. Solus Dominus misereri potest. Veniam peccatis, quae 
in ipsum commissa sunt, solus potest ille largiri, qui peccata 
nostra portavit, qui pro nobis doluit, quem Deus tradidit pro pec- 
catis nostris. Homo Deo esse non potest major ; nec remittere 
aui donare indulgentia sua servus potest, quod in Dominum de- 
licto graviore commissum est." Optatus, book v. Edit. Wirceb. 
torn. i. 86 — 93. " Cum ergo videatis, omnes, qui baptizant, ope- 
rarios esse non dominos, et sacramenta per se esse sancta, non 
per homines, quid est quod vobis tantum vindicatis ?" " Non 
enim potest id munus ab homine dari quod divinum est." " Vi- 

c c 2 



388 



NOTES TO THE CANONS. 



dete Deum esse datorem : videte Deum unumquemque mundare. 
Sordes enim et maculas mentis lavare non potest, nisi Deus, qui 
ejusdem fabricator est mentis." *' Nolite vobis majestatis domi- 
nium vindicare" Christi vox est invitantis, Venite, benedicti 
patris mei : veniunt gentes ad gratiam. Exhibet ille, qui invi- 
tare dignatus est : ministerium exercet turha famulorum" 

Page 290. — (Communion in One Kind.) 

The Council has done well to keep out of sight the real ques- 
tion ; which is not whether the people are bound to receive in 
both kinds, for that rests with the clergy, and the people can re- 
ceive no more than the clergy are willing to give. But the ques- 
tion is, whether the priests are or are not bound to administer in 
both kinds. On this the council says nothing ; and wisely, be- 
cause as the Church of Rome grounds the commission of priest- 
hood upon the words, " Do this in remembrance of me," it is 
clear that where the cup is not administered, that commission 
is violated. For it was in reference to the cup, as well as to the 
bread, that our Lord spoke these words. Do this — do what ? 
Do as I have done ; offer bread and wine to God, consecrating 
them by prayer and thanksgiving, and then distribute them to 
the faithful who are present, that they may be partakers in my 
body and my blood. The Catholic writers condemned by the 
anathemas of the first and second canons, will be found in the 
Appendix. There being no dispute between the Churches of 
England and Rome in the matter of infant communion, consi- 
dered in the fourth chapter, and fourth canon ; there is no need 
here to enter into a consideration of it. 

Page 29S.— (Of the Sacrifce of the Mass.) 

The service of the Holy Eucharist being two-fold, a sacrifice 
and a sacrament, care must be taken, lest in explaining the nature 
of it, or opposing errors concerning it, we so magnify one portion 
as to put the other out of sight ; " lest of two parts we have but 
one." Our quarrel with the Church of Rome in this matter, is 



TRENT. MASS. 



389 



not that she has termed this holy rite a sacrifice, but that, in 
defining the nature of that sacrifice, she has countenanced errors 
of the most fearful kind. I say countenanced, rather than incul- 
cated ; because, notwithstanding all that has been said upon the 
subject, the definitions of the Council of Trent will, upon exami- 
nation, be found to be so vague, so inconsistent, so self-contra- 
dictory, as to afford latitude for almost any explanation ; and in 
point of practice, the most different opinions upon the point have 
been broached and openly maintained by different individuals in 
the Roman communion. 

Thus, while Harding the Jesuit, contends that " Christ was 
twice immolated," has twice shed his blood, once in the Eucha- 
rist, and once on the cross ; and that the sacrifice of the Eucha- 
rist is a reiteration of that upon the cross : while Le Quien main- 
tains that the sacrifice of the Eucharist is a real sacrifice, and a 
continuation of that upon the cross. (Tom. ii. p. 274, cited by 
Courayer in his defence, ii. 146.) Cardinal Perron, du S. Sacr. 
de I'Eucharistie, Paris, 1622, p. 348, declares that the Christian 
sacrifice is a figure or 'pattern (figure ou exemplaire) of that upon 
the cross : Cassander, that Christ is there offered by mystical re- 
presentation and commemoration ; "idem illud corpus Christi ex 
ipsius mandato, quotidie offerunt per mysticam reprcesentationem 
et commemorationem sacrificii semel peracti . . . Sacrificii Christi 
in imagine reprcesentatio, quo non efficitur nova propitiatio et 
remissio peccatorum, sed ea quae semel sufficienter in cruce facta 
est, nobis quoque efficax esse postulatur :" (Op. p. 998, Paris, 
1616, cited by Courayer, defence of his dissertation, ii. p. 177). 
and Cardinal Richelieu, that a mystical and figurative death is 
sufficient to establish the essence of a true sacrifice. 

That these and many more varieties of opinion may all find 
shelter and excuse in the Tridentine decrees, will be plain to all 
who consider that the Fathers in that council declare Christ's 
presence there to be not natural, but only sacramental ; yet at 
the same time substantial, but so that it is also supersubstantial ; 
that the sacrifice of the Eucharist is only representative of that 



390 



NOTES TO THE CANONS. 



upon the cross ; and yet that at the same time it is of itself pro- 
pitiatort/f for that the same Christ is contained and offered up in 
it, and that the difference between the two is only in the manner 
of the offering : but that notwithstanding it is only applicative of 
the saving virtue of the others. The decision which we have seen 
above, that that which is upon the altar or in the priest's hands, 
or carried on their shoulders, is the God who is to be worshipped 
with Latria, might seem conclusive evidence that the sacrificing 
of our Lord in the Eucharist was intended to be real and actual, 
were it not that in the fourth chapter and sixth canon of this 
Session, they maintain with anathema the orthodoxy of their 
Eucharistic service, which they call the canon of the mass, than 
which nothing can be more directly opposed to such blasphemous 
fables and dangerous deceits. For the prayer of oblation in that 
canon, is in effect the same as that which is to be found in all the 
ancient liturgies, and is simply an oblation of the elements of 
bread and wine. 

" Oblation, Wherefore, O Lord, we Thy servants, and also 
Thy holy people, having in remembrance (not repeating it, or 
doing it over again like Harding and Bossuet,) both the blessed 
Passion of the same. Thy Son, Christ our Lord, as also his re- 
surrection from the dead, and likewise his triumphant ascension 
into the heavens, offer unto thy glorious majesty of Thine own 
gifts atid presents, a pure Host, an holy Host, an immaculate 
Host, the holy bread of eternal life, and the cup of everlasting 
salvation." And lest any should think that the terms "pure 
Host," and "immaculate Host," are more than could be applied 
to the simple elements, they will find in the continuance of the 
prayer, the selfsame terms applied to the offering of Melchi«e- 
dech : and I suppose not even Harding himself, nor Le Quien, 
ever imagined that transubstantiation had taken place then, or 
that Melchisedech actually sacrificed our Lord, In the Oriental 
liturgies the same thing is to be observed : I mean that the 
highest imaginable terms are used to that which Irenaeus calls 
the new oblation of the New Testament, the offering of the crea- 



TRENT. MASS. 



391 



tures of bread and wine, as a thanksgiving memorial of the death 
and passion of the Lamb of God. In the liturgy of St. James 
i* is styled " the tremendous unbloody sacrifice;" in the liturgy 
of St. John Chrysostom, " this reasonable and unbloody sacri- 
fice." And that in the Oriental liturgies these high terms are 
applied to the elements previously to their sacramental conver- 
sion, is plain from this, namely, that it is not till after the act of 
oblation with these expressions, that the prayer of consecration 
or sacramental conversion follows, for the descent of the Holy 
Spirit, that he may make the gifts the body and blood of Christ 
for the blessing of the partakers ; and that a repetition of the 
offering is not to be found. So utterly are the novel dogmas of 
Rome without shadow of countenance from their own and other 
ancient liturgies, into the imagination of the compilers of which 
the idea of actually sacrifcmg our Lord Himself never seems to 
have entered. Nor do I think that a man can need higher and 
more convincing evidence against the doctrines of transubstan- 
tiation, as taught by the Council of Trent, and that of the sacri- 
fice of the mass, as understood by Harding and Le Q,uien to be 
taught by the same, than is afforded by these liturgies. 



Page 299, Chapter 1. — {Offered to God the Father, His body 
and His blood, binder the species of bread and wine.) 

If this be so, it is conclusive evidence against the Roman fic- 
tion (not uncountenanced by our own liturgy, but destitute of all 
countenance whatever from any other,) that the conversion of 
the elements, be it substantial, or be it sacramental, is effected 
by the words, " This is my body :" for the act of oblation was 
prior to the utterance of these words, which were used by our 
Lord at the distribution of that which had been already offered 
and consecrated : the order being. He took bread, blessed, gave 
thanks, brake, distributed, and said, this is my body. But if 
they prefer abiding by the Hoc est corpus change, then it is clear 
that our Lord merely offered bread and wine in prefiguration of 



392 



NOTES TO THE CANONS. 



that sacrifice which He has bidden us commemorate by the same. 
This, as I have already shewn, is all that the ancient liturgies 
contemplated. And to this purpose is that saying of St. Augus- 
tine, cited in the canon law. (Decret. iii. P. de Consecr. dist. 
ii. § 32.) " Sacrificium visibile, invisibile est sacr amentum.*' (De 
Civitate Dei, lib. x. c. 5.) 

Page 300. — (Himself to be sacnjiced by the Church.) 

If by this is meant that our Lord is really and actually sacri- 
ficed in the Eucharist, as Harding contended, it is simple down- 
right blasphemy. If all that it means is, that there is a comme- 
morative sacrifice of His death ; in other words that the oblation 
of bread and wine in obedience to His institution, is an action 
representing, and commemorating, and presenting before God, 
that great and only sacrifice which sense is warranted by the 
context, and in this sense it is used by many of their most emi- 
nent writers — we have no objections to offer to it. For in this 
sense it has been again and again acknowledged by our most 
eminent divines. Thus Archbishop Bramhall, in his works, 
Dublin, 1677, p. 36. "We acknowledge a representation of that 
sacrifice to God the Father, we acknowledge an impetration of 
the benefit of it, we maintain an application of its virtue : so 
here is a commemorative, impetrative sacrifice." Mede, Chris- 
tian Sacrifice, book ii. c. 7. " The sacrament of the body and 
blood of Christ, or the Lord's Supper, is a sacrifice according to 
the style of the ancient Church. It is one thing to say, that the 
Lord's Supper is a sacrifice, and another to say that Christ is 
properly sacrificed therein." (Ibid. c. 9.) "Although the Eu- 
charist be a sacrifice, yet is Christ in this sacrifice no otherwise 
offered than by way of commemoration only of His sacrifice once 
offered. But this commemoration which is to be made to God 
His Father, is not, as is commonly supposed, a bare remembering 
or putting ourselves in mind, but a jDutting God in mind. The 
commemoration therein must be made to God." Mason, Vindic. 



TRENT. MASS. 



393 



Eccles. Anglic. Lond. 1625, p. 566. On the cross there was a 
true, real, proper, and substantial shedding of blood ; in the 
Eucharist it is improper, mystical, commemorative, and represen- 
tative." Jewell, Replie to Harding, Lond. 1609, p. 424. He 
cites Chrysostom, in Epist. ad Hebrasos Homil. xvii. who says, 
" We offer indeed, but in remembrance of His death. This sacri- 
fice is an example of that sacrifice. This that we do, is done in 
remembrance of that that was done. We offer up the same that 
Christ offered, or rather, we work the remembrance of that sacri- 
fice :" and then Jewell adds, Thus we offer up Christ, that is 
to say, an example, a commemoration, a remembrance of the 
death of Christ. This kind of sacrifice was never denied." 
Archbishop Cranmer, cited by Collier, Eccles. Hist. ii. p. 243. 
" The oblation and sacrifice of Christ in the mass is not so called 
because Christ indeed is there offered and sacrificed by the priest 
and people, for that was done but once by Himself upon the cross : 
but it is so called because it is a memory and representation 
of that very true sacrifice and immolation." Bishop Andrews, 
Seventh Serm. on Resurrect. 1641, p. 453, This is it in the 
Eucharist that answereth to the sacrifice in the Passover, the 
memorial to the figure. To them it was, Do this in prefiguration 
of me ; to us, in commemoration of me. To them, foreshow ; to 
us, show forth. By the same rule that theirs was, by the same 
may ours be termed a sacrifice. In rigour of speech neither of 
them. For, to speak after the exact manner of divinity, there is 
but one only sacrifice properly so called." Ibid. Answer to Car- 
dinal Perron. Lond. 1629, p. 6, " The Eucharist ever was, and 
by us is considered, both a sacrament and a sacrifice." 

Compare these with Cardinal Perron, du S. Sacrement de 
I'Eucharistie, Paris, 1622, p. 348. " Q,ue Taction du sacrifice 
externe de I'Eglise soit figure ou exemplaire de ces grands mys- 
teres la, a s^avoir de I'occision du corps de Christ en la croix." 
De Marca, Traite de I'Eucharistie, p. 3, cited by Courayer, in 
his defence of his dissertation upon the English Ordinations, 
lib. iv. " L'Eucharistie ainsi composee nous sert de memoire du 



394 



NOTES TO THE CANONS. 



sacrifice de la croix. Cette commemoration celebree en I'Eucha- 
ristie s'appelle sacrifice par les Peres." Mcerat, in Sum. Theo- 
log. Thom. Aquin. Paris, 1633, torn. iii. p. 416, " Appellatur 
incruenta Christi immolatio ilia actio, quae est vera expressaque 
cruentse Christi immolationis figura seu reprsesentatio et per 
quam efficitur aliquid quod Christum mortuum repraesentat : 
sola autem consecratio hujusmodi actio est." Clingius, Sum. 
doci. Chr. Colon. 1570, p. 299, " Mendacium est quod Missa sit 
novum vel distinctum aut singulare sacrificium . . sed est solum 
memoria istius sacrificii quod (quae ?) non meretur remissionem ; 
sed oratio, seu petitio est ut nobis condonetur remissio pecca- 
torum propter actum crucis." Ibid. p. 283, " Missa est memoria 
solum Christi passionis et instituta ad memoriam non ad remis- 
sionem peccatorQm. Non enim ob manducationem et potationem 
est promissa remissio, sed ob traditionem corporis et sanguinis 
effusionem est promissa salus credenti." Cardinal Hosius^ c. 40. 
Colon. 1584, p. 106, "Sacrificium hoc vocat exemplar illius, 
quod in cruce peractum est. Ibi enim vere oblatus, vere passus, 
vere mortuus est : hie eorum quae ibi acta sunt, fit repraesen- 
tatio." Ibid. ch. 41, p. 113, " Admonemur Christi passionis, 
atque hac ratione vocatur hoc sacramentum sacrificium. Sic 
enim a Cypriano dictum est : passio Christi est sacrificium quod 
ofFerimus." Cassander^ Opera, Paris, 1616, p. 998, " Manifes- 
tum est enim veterem illam Ecclesiam ita semper sensisse : corpus 
et sanguinem Christi semel in cruce oblata, ad salutem totius 
mundi victimam esse perpetuam, quae semel oblata consumi non 
potest, sed efBcax manet ad remissionem quotidianorum delic- 
torum, quare et Christus in ccelis perpetuum habens sacerdotium 
quotidie banc perennem victimam pro nobis quodammodo offert, 
quando apud patrem interpellat pro nobis, Itaque Ecclesiae 
ministri idem illud corpus Christi, ex ipsius mandato quotidie 
off'erunt, per mysticam repraesentationem et commemorationem 
sacrificii semel peracti, cujus sacrificii perpetuam victimam, in 
ccelis ad dexteram Patris assistentem in sacra mensa - praesentem 
habent, per quam Deo Patri supplicant. Non igitur hie novum 



TRENT. MASS. 



395 



est sacrificium, nam et eadem hie est nostra, quae in cruce oblata 
fuit, et sacrificii illius in cruce peracti in mysterio commeifto- 
ratio, et continuati in coelis sacerdotii et sacrificii Christi in ima- 
ginem repraesentatio, quo non efficitur nova propitiatio, et remissio 
peccatorum, sed ea quae semel sufficienter in cruce facta est nobis 
quoque efficax esse postulatur." And so just before the Council 
of Trent, we find the doctrine of the sacrifice in the holy Eucha- 
rist expounded by the chapter of Cologne in their antididagma 
set forth in opposition to the work which Herman, their Arch- 
bishop, had published under the directions of Bucer. Cologne, 
1542, p. 56. " Cum jam (passionem Christus) subire decrevisset, 
instituit et reliquit nobis sui sacrificii imaginem quandam, tan- 
quam sacrificium quo iterum atque iterum subinde in Ecclesiis 
sacrificaremus. Atque hoc ipsum est alterum istud sacrificium, 
non cruenta sed incruenta recordationis, gratiarum actionis, et 
laudis oblatio. Praecepitque ut sanctissimum illud sacrificium 
Patri coelesti iterum atque iterum ac semper quousque veniat, 
spiritualiter et commemorative ofFeramus, non ad demerendam eo 
primum remissionem peccatorum, quasi non sit per Christum 
semel in cruce omnibus credentibus plenarie et suflScienter im- 
petrata, verum in ejus suae redemptionis memoriam, hoc est, ut 
passionem ejus et mortem Deo Patri sanctissimis istis mysteriis 
mystice et figuraliter reprsesentemus et proponamus." 

These extracts, to which others, if need be, could be added, 
suffice to show the wisdom of that caution with which the Church 
of England has expressed herself in the thirty-first Article upon 
this point : " The sacrifices of masses in the which it was com- 
monly said that the priest did oflfer Christ for the quick and the 
dead, to have remission of pain and guilt, were blasphemous 
fables and dangerous deceits." When it is considered by whom 
the Articles were drawn up, it is clear that this condemnation 
is not directed against the sacrifice of the mass understood as 
Cranmer expounded it, (see above, p. 393,) but against such a 
gross actual sacrifice as that for which Harding and other writers 
of the Roman communion have contended : but which is wholly 



396 



NOTES TO THE CANONS. 



disclaimed by the writers I have adduced, since the Council of 
Trent, and is at utter variance with the collective exposition by 
the chapter of Cologne, a few years before the Council. The 
article does not hold out the notion which it condemns as one 
authoritatively taught in the Church of Rome ; but as a common 
report or superstition upon the subject. Many English persons 
have supposed that the framers of the article had the Tridentine 
decrees in view, and put forth their article with the express view 
of condemning those decrees ; but such persons forget that the 
English Articles were passed in 1552, and the Tridentine decrees 
upon the mass not till ten years afterwards, 1562. After all, 
the chief difficulty in allowing that exposition of the doctrine, as 
given by the Chapter of Cologne and the other writers here cited, 
and which vindicates it from the objectionable and revolting 
sense in which we have been taught to regard it, arises from the 
doctrine of transubstantiation. For if transubstantiation is sup- 
posed to have taken place in the recital of the words, " hoc est 
corpus," which is the common Roman theory, it seems difficult 
to understand how the priest who offers up in his hand the tran- 
substantiated thing, i. e. the actual substantial body and blood, 
and soul of Jesus Christ, can do, or suppose himself to do other - 
wise than actually, substantially, and in very deed, offer up 
afresh the Son of God. But both de Marca and Mserat since 
the Council of Trent, as Paschase Radbert, and others, had done 
before it, distinctly deny that there is any necessary connexion 
between transubstantiation and the sacrifice of the mass. Thus 
de Marca Dissertat. Posth. p. 114, Hinc coUiges sacrificii ra- 
tionem non esse ponendam in actu transubstantiationis." Maerat, 
Paris, 1633, tom. iii. p. 420, " Octavum corollarium est transub- 
stantiationem panis in Christi corpus et sanguinem ad Missse 
sacrificium non pertinere. Novum est, substantialem quoque 
Christi in Eucharistiae productionem, ad Missae sacrificium non 
spectare;" and so before, Paschasius Radbert, Paris, 1618, 
p. 1564, " Veritas ergo est, dum corpus Christi et sanguis vir- 
tute Spiritus in verbo ipsius ex panis vinique substantia efficitur. 



TRENT. MASS. 



397 



Figura vero dum sacerdos quasi aliud exterius gerens, ob recorda- 
tionem sacrse passionis ad aram, quod semel gestum est, quotidie 
immolat agnum." I will not attempt myself to reconcile the ap- 
parent contradictions ; but having set the statements before my 
readers, will leave them for their consideration, with a strong 
desire that they may find themselves at liberty to come to the 
conclusion to which common charity compels us to wish to come, 
namely, that the sacrifice of the mass in its damnable sense, is 
not necessarily taught by the Council of Trent. 

Page 301, Chapter 2. — ( Of itself truly 'propitiatory.) 

If the sacrifice of the mass is merely applicative of the virtue 
of that upon the cross, as we were told in the first chapter, then 
it is not of itself truly propitiatory : it is a contradiction in terms 
to assert it. If it be of itself truly propitiatory, then, as the 
Divine Wisdom does nothing unnecessarily, it can only be ac- 
counted for by some deficiency in that upon the cross, which thus 
appears, ex necessitate rei, to be denied to have been a full, per- 
fect, and sufficient sacrifice. In a secondary sense, no doubt, the 
holy Eucharist, like any other act of worship, is propitiatory, and 
in a high degree, as being the chief act of Christian worship and 
adoration. 

Page 302. — ( For the dead in Christ, who are not yet wholly 
cleansed.) 

Here purgatory shows itself. See upon that point the notes 
to the Council of Florence, above, page 354. 

Page 303, Chapter 3. — {Implores their patronage.) 

On the invocation of saints and angels, see below. Session 25. 
As to the honour paid to the memory of God's faithful servants, 
by recording their names in the service of the communion of the 
faithful, no objection is offered to that. It is a Catholic and 
primitive custom which in times of persecution, and when the 



398 



NOTES TO THE CANONS. 



eminent servants of God were few, was reasonable and useful. 
When they became multiplied, as it was impossible to record all, 
it became an occasion for favoritism and distinctions, and the 
Church of England has, probably, judged wisely in discontinu- 
ing it. 

Page 303, Chapter 4. — {Sacred Canon.) 
Against the excellence of the ancient Canon Missae I am not 
called upon to offer objections. Neither purgatory, nor transub- 
stantiation, nor the invocation of saints, nor the actual sacrificing 
of Christ in the eucharist, can derive any support from it. On 
the contrary, when carefully weighed, it affords conclusive and 
unexceptionable evidence against these errors. As it is much 
less known than it deserves to be, I subjoin the Latin original as 
it stands in the Sacramentary of Gregory, a manuscript of the 
ninth century, published by Muratori. It is found also in the 
Sacramentarium Geiasianum, published by the same person from 
a manuscript of the eighth century, as he supposed : and also in 
the Missale Francorum, published by the same from a manuscript 
of the early part of the sixth century. Muratori's work was 
published at Venice, a. d. 1748. " Sursum Corda. — Habemus 
ad Dominum. — Gratias agamus Domino Deo nostro. — Dignum 
et justum est.— -Vere dignum et justum est, sequum et salutare, 
nos tibi semper et ubique gratias agere, Domine Sancte, Pater 
omnipotens, seterne Deus, per Christum Dominum nostrum, per 
quem majestatem tuam laudant angeli, adorant Dominationes, 
tremunt potestates, cceli coelorumque virtutes ac beata seraphim 
socia exsultatione concelebrant. Cum quibus et nostras voces ut 
admitti jubeas, deprecamur supplici confessione dicentes : Sanctus, 
Sanctus, Sanctus, Dominus Deus, Sabaoth. — Te igitur, clemen- 
tissime Pater, per Jesum Christum Filium tuum Dominum nos- 
trum, supplices rogamus et petimus uti accepta habeas et 
benedicas hsec dona, hsec munera, haec sancta sacrificia inlibata. 
In primis quae tibi offerimus pro Ecclesia tua sancta Catholica, 
quam pacificare, custodire, adunare et regere digneris toto orbe 
Terrarum, una cum beatissimo famulo tuo papa nostra. — Me- 



TRENT. MASS. 



399 



meiito, Domine, famulorum famulariimque tiiamm et omnium cir- 
cumstantium, quorum tibi fides cognita est et nota devotio, qui 
tibi offerunt hoc sacrificium laudis pro se suisque omnibus, pro 
redemptione animarum suarum, pro spe salutis et incolumitatis 
suae, tibique reddunt vota sua seterno Deo uno et vero. — Com- 
municantes, et memoriam venerantes in primis gloriosse semper 
Virginis Mariae, Genetricis Dei et Domini nostri Jesu Christi, sed 
et beatorum Apostolorum ac Martyrum tuorum Petri, Pauli, 
Andreae et omnium Sanctorum tuorum ; quorum meritis precibus- 
que concedas, ut in omnibus protectionis tuae muniamur auxilio. 
Per Christum Dominum nostrum. — Hanc igitur oblationem ser- 
vitutis nostrae, sed et cunctae famih'ae tuae, quaesumus Domine ut 
placatus accipias, diesque nostros in tua pace disponas, atque ab 
seterna damnatione nos eripi, et in electorum tuorum jubeas grege 
numerari. Per Christum Dominum nostrum. — Quam oblatio- 
nem tu, Deus, in omnibus quaesumus benedictam, adscriptam, 
ratam, rationabilem, acceptabilemque facere digneris, ut nobis 
corpus et sanguis fiat dilectissimi Filii tui Domini Dei nostri 
Jesu Christi : Qui pridie quam pateretur accepit panem in Sanc- 
tas ac venerabiles manus suas, elevatis oculis in coelum ad te 
Deum Patrem suum omnipotentem, tibi gratias agens, benedixit, 
fregit, dedit discipulis suis, dicens : Accipite et manducate ex hoc 
omnes. Hoc est corpus meum. Simili modo posteaquam coe- 
natum est, accipiens et hunc praeclarum calicem in sanctas ac ve- 
nerabiles manus suas, item tibi gratias agens, benedixit, dedit 
discipulis suis, dicens : Accipite et bibite ex eo omnes. Hie est 
enim calix sanguinis mei novi et aeterni Testamenti, mysterium 
Fidei, qui pro vobis et pro multis efFundetur in remissionem pec- 
catorum. Haec quotiescumque feceritis, in mei memoriam facie- 
tis. — Unde et memores, Domine, nos tui servi, sed et plebs tua 
Sancta, Christi Filii tui Domini Dei nostri tam beatae passionis, 
nec non et ab inferis resurrectionis, sed et in coelos gloriosae as- 
censionis, ofFerimus praeclarae majestati tuae de tuis donis ac 
datis, hostiam puram, hostiam sanctam, hostiam immaculatam, 
panem sanctum vitae aeternae, et calicem salutis perpetuae. Supra 



400 



NOTES TO THE CANONS. 



quae propitio ac sereno vultu respicere digneris, et accepta habere, 
sicuti accepta habere dignatus es munera pueri tui justi Abel, et 
Sacrificium Patriarchae nostri Abrahse, et quod tibi obtulit sura- 
mus sacerdos tuus Melchisedech sanctum sacrificium, immacula- 
tam hostiam. Supplices te rogamus, Omnipotens Deus, jube haec 
perferri per manus angeli tui in sublime altare tuum in conspectu 
divinse majestatis tuae, ut quotquot ex hac altaris participatione 
Sacrosanctum Filii tui corpus et sanguinem sumpserimus, omni 
benedictione coelesti et gratia repleamur. Per Christum Domi- 
num nostrum. — Memento etiam Domine, famulorum famularum- 
que tuarum qui nos praecesserunt cum signo Fidei, et dormiunt 
in somno pacis. Ipsis, et omnibus in Christo quiescentibus, locum 
refrigerii, lucis, et pacis, ut indulgeas, deprecamur. Per Christum 
Filium tuum Dominum nostrum. — Nobis quoque peccatoribus 
famulis de multitudine miserationum tuarum sperantibus partem 
aliquam et societatem donare digneris cum tuis Sanctis Apostolis 
et Martyribus, cum Johanne, &c. et cum omnibus Sanctis tuis. 
Intra quorum nos consortium, non aestimator meriti, sed veniae, 
quaesumus, largitor admitte. Per Christum Dominum nostrum. 
Per quern hsec omnia, Domine, semper bona creas, sanctificas, 
vivificas, benedicis, et praestas nobis. Per ipsum, et cum ipso, 
et in ipso est tibi Deo Patri Omnipotenti in unitate Spiritus 
Sancti omnis honor et gloria, per omnia saecula saeculorum. 
Amen. Oremus. Praeceptis salutaribus moniti, et divina 
institutione formati audemus dicere : Pater noster .... sed 
libera nos a malo. Libera nos, quaesumus, Domine, ab omnibus 
malis praeteritis, praesentibus, et futuris, intercedente beata et glo- 
riosa semper Virgine, Dei genitrice Maria, et beatis Apostolis 
tuis Petro, et Paulo, atque Andrea, da propitius pacem in diebus 
nostris, ut ope misericordiae tuas adjuti, et a peccato simus semper 
liberi, et ab omni perturbatione securi. Per Dominum nostrum 
Jesum Christum Filium tuum qui tecum vivit et regnat Deus in 
unitate Spiritus Sancti, per omnia saecula saeculorum. Amen. 
Pax Domini sit semper vobiscum. — Et cum Spiritu tuo. — Agnus 
Dei, qui tollis peccata Mundi, miserere nobis. 

7 



TRENT.^ — MASS. 



401 



This Roman liturgy contains some usages which, by reason of 
the errors which they were cited to countenance, the Church of 
England has seen fit to discontinue. Of this kind are the 
prayers for the dead, which, however primitive and Catholic, how- 
ever grateful to our feelings, and salutary, as serving to exemplify 
the communion of saints, were reluctantly laid aside, because the 
perverse Romans, in the teeth of all the evidence of ecclesiastical 
tradition, made use of them with the ignorant as arguments in fa- 
vour of purgatory. I say they were reluctantly laid aside, because, 
not only were the prayers for the dead openly retained in the first 
Prayer Book under King Edward VI., but in the burial office in 
the Church of England to this day, he who desires to offer a prayer 
for the dead, will find one indirectly suited to his purpose in the 
last collect but one. Another instance of this kind presents 
itself in the allusion to the intercessions of the saints departed : 
which, however probable it may be, however reasonable to sup- 
pose, however apparently countenanced by the Scriptures, (for if 
Dives could pray for his brethren, much more might Lazarus in 
Abraham's bosom), could no longer in safety be permitted when 
it was found to lead to prayers to the saints and to the im- 
puting to them the attributes of omniscience and ubiquity pecu- 
liar to the Godhead, without which, simultaneous addresses to 
them from all parts of the world became a demonstrable absurdity, 
to use no stronger language. But while the ancient Roman 
Liturgy contains practices which the Church of England has seen 
fit, in prudence, to discontinue, it contains nothing which she has 
thought necessary to point out as worthy of censure, but affords, 
as was before observed, satisfactory evidence against many of the 
modern Roman tenets, which have been introduced since the 
framing or compiling of the Canon Actionis, which is its ancient 
title. 

Page 306, Chapter 6. —{Spiritual /y Communicate.) 

Nothing can mark more distinctly the departure of the Roman 
Church from primitive views than this chapter. Conduct, which» 



402 



NOTES TO THE CANONS. 



under the former discipline, would have been punished with sus- 
pension, is here " approved and commended" as " spiritual com- 
munion." — Ante-Nicene Code, 9, 10. 

Page 106, Chapter 7. — (Mix Water with the Wine.) 

It must in this point be admitted, that the Church of Rome 
adheres more strictly to primitive usages, and our Lord's example, 
than the Church of England. The cup which was used at the feast 
of the passover by the Jews, was a cup of mixed wine and water ; 
it was therefore a mixed cup that our Lord consecrated. So the 
Primitive Church appears to have received and practised. As 
may be seen by reference to the Oriental Liturgies, to the Afri- 
can Canons 37, and TruUan 32 ; and to Justin Martyr, Irenseus, 
Clemens Alexandrinus, and Cyprian. The English Reformers 
retained this observance in the first Liturgy of King Edward VI. 
But it was one, among many other estimable rites, which were 
removed to satisfy the senseless objections of Calvin and other 
foreigners. As no valid reason has ever been offered for the 
omission of this rite, it is impossible not to regret a determination 
should thus, causelessly, give to our opponents the shadow of an 
objection. 

Page 307, Chapter 8. — {Commo7i Tongue.) 

How greatly this is at variance with the decree of the Lateran 
Council, may be seen by referring to page 141. Still there is no 
prohibition of the sacraments in the common tongue : and it rests, 
apparently, with every bishop in the Roman communion, to obey, 
either the injunction of the former council, which directs the 
common tongue to be used ; or the spirit of this, which intimates 
a disapproval. In point of fact, the use of the common tongue 
has been conceded at different times to different countries in the 
Roman communion, and to this day obtains with the Maronites, 
who are in full conununion with Rome. See La Martine's Pil- 
grimage, vol. ii. p. 160, 



TRENT. ORDER MATRIMONY. 



403 



Page 312. — {On the Petition for conceding the Cup.) 

On this subject see above, page 353, and more in the Appendix. 
One cannot but admire the singular reverence with w^hich it is 
left to the Bishop of Rome, our most holy lord, to decide as to 
whether and where the priests of God's altar shall be allowed to 
celebrate the highest rite of Christian worship, according to the 
institution of Christ Himself. 

On the Sacrament of Order. 

Page 316, Chapter 3. — (One of the Seven Sacraments.) 

That ordination is a means of grace, and that it was ordained 
of Christ Himself, God forbid that any Christian should deny. 
But grace alone does not constitute a sacrament, to which, accord- 
ing to the definition of both churches, an outward and visible 
sign, ordained by Him is requisite ; where is this to be found in 
ordination ? With the exception of this, and of the anathemas at 
the end of the canons, we have little or no objection to offer to 
the decrees on this point. 

Oti the Sacrament of Matrimony. 

Page 326, Canon 1. 

Of all the rites to which the style of " sacrament" is given in 
the Church of Rome, that which seems most unworthy of the 
name, is matrimony : which (as Bishop Stillingfleet well observes,) 
" having its institution in Paradise, one would wonder how it 
came into men's heads to call it a sacrament of the New Law, 
instituted by Christ ; especially when the grace given by it sup- 
poses man in a fallen condition." — See Council of Trent dis- 
proved by Catholic tradition, p. 97- 

D d 2 



404 



NOTES TO THE CANONS. 



It is curious to observe the shifts to which their catechists ar^ 
driven to uphold the pretension in the sight of the people. 
*' Where was it made a sacrament of the new law ?" Answer, 
Where and when Christ instituted this sacrament is uncertain^ 
(and yet to be believed on pain of damnation). Some think it 
done, or at least insinuated at the wedding at Cana in Galilee ; 
others, more probably, say it was done when Christ declared the 
indissolubility of marriage." " What is the matter of this sacra- 
ment?" Answer. " The mutual consent of the parties, and 
giving themselves to one another." See the late Bishop Doyle's 
Abridgement of Christian doctrine. According to this, the mi- 
nisters of this sacrament are the man and woman who are united 
in marriage. As to outward visible forms significative of and 
conveying inward grace, which their own definition requires, they 
can show none. And it is worthy of record that the canonists in 
general peremptorily denied that matrimony confers grace, with- 
out which it cannot be a sacrament. Bellarmine set himself to 
refute the objections advanced by Durandus on this point. The 
objections and answers will be found in Bishop Stillingfleet's work 
above referred to, I will not lengthen this publication, already 
extended far beyond what I had contemplated, by transcribing 
them all : only one is too remarkable to be passed unnoticed. 

The marriage of infidels was good and valid, and their baptism 
adds nothing to it ; but it was no sacrament before, a,nd therefore 
not after." Bellarmine answers, " That it becomes a sacrament 
after." So that, as Stillingfleet well observes, there is a sacrament 
without either matter or form ; for there is no new marriage, 
p. 101. 



TRENT. INVOCATION OF SAINTS. 405 



SESSION XXV. 

Concerning Purgatory. 

On this question see above, page 354. 

On the Invocation of Saints, and on the Sacred 

Images. 

Page 335. — (To invoke them.) 

The Ancient Church, as an act of piety, charity, sacred remem- 
brance, and Christian brotherhood, prayed for the saints, the 
Virgin Mary, and all. See above, page 355. The Church of 
Rome prays io them. That is the difference. The first Council 
which decreed this invocation and intercession, is denounced by 
the Romans themselves as schismatical and heretical : it was the 
Council at Constantinople, under Constantine Copronymus. Nor 
have all the researches of the Roman advocates availed to adduce 
from the early ages one single writer, layman or ecclesiastic, who 
has enjoined this practice as a duty. All that they have succeeded 
in showing is, that in the course of the first five centuries several 
individual writers are to be found who commend the practice as 
useful. Against these I will cite the following ; and from a com- 
parison of the passages cited on both sides, it will be clear that, 
although, notwithstanding the reproof of the Apostle (Col. ii. 18.), 
the invocation of angels, and afterwards of saints, obtained in 
some places in the Christian Church, it was always an open 
point which men were free to reject or not, as they might think 
fit ; and that therefore both the Council of Copronymus, in the 
eighth century, and the Council of Trent in the sixteenth, were 
violating ecclesiastical tradition, when by their anathemas they 
sought to abridge Christian liberty by confirming a corrupt and 
foolish custom ; especially when the caution of the Apostle Paul, 
and the decree of the Council of Laodicaea (see above, pp. 40, 55), 
are taken into consideration. It is a remarkable thing, that among 



406 NOTES TO THE CANONS. 

all the liturgies which Messrs. Kirke and Berriiigton have cited (in 
their late volume, entitled '* The Faith of the Catholics," Lond. 
1830), amounting to eleven, only one is to be found, and that of 
the Nestorian heretics, containing an invocation to a saint for 
intercession. Thus showing how wide a distinction is to be 
drawn between the excited expressions of individual writers, and 
the authorized practice of the Church. All the other liturgies 
do no more than the Roman canon of the mass, given above, p. 
400, namely, 1st, assume^ generally, that the saints departed pray 
for the saints militant, and 2dly, pray to God to hear their inter- 
cessions. This is no more tantamount to an invocation of the 
saints, than a prayer to God for the assistance of the angels, 
would be tantamount to a prayer to the angels themselves. 

Origen, Contra Celsum, V. § 4, 5. — Edit. Wirceb. ii. p. 8. 

Udffav [Jiev yap ^irjaiv, Koi irpoa£vyi)y, Koi evrev^tv, Kai evy(api~ 
(TTiav, avaTveiXTTfEOV t(3 etti ttckti Ge(3 .... ""AyyiXovQ ydp Ka- 
Xifrat fii) a.ya\cij36vrag rijv virEp dvQpMirovQ irEpX avrwv ETriffrrjfjrjy, 
OVK EvXoyoj', 

Contra Celsum, viii. § 26. torn. ii. 438. 

Movw yap irpoaEVKriov to) ettX Trdtrt Oew, teal irpoaEVKTEOv yE rw 
fLOVoyEVEl, Koi 7rp(t)ror6Ko) irdariQ KTiffEtog, Xoyo) Qeov, koi d^iojTEoy 
avTOVt <^Q ctpX^^P^'*^' '^^^ avTOP (l>dd<Ta(Tav rifxiov ev-)^^v dva(l)£p£iv 
ETTL Tov Qeov avrov kcu Qeov {jjiiov, koi Traripa avrov kui iraripa 
TMV (3iovvr(ji)v Kard tov Xoyov tov Qeov, 

Ibid. § 57, p. 496. 

Hav i^ojfXEv he. firj Eaifxovag tlvuq, dyyiXovQ Se TETayfiivovg ettl 
Ttbv Trjg yrjg KapTrivv, Kai etti Tfjg tmv i^o)0)v y£VEffE(i)Q, EvcprjiiioviJiEV 
avTOVQ, Kai fxaKapi^OfXEV, £y')^£ipL(TdEVTaQ vtto tov Qeov Td ^piiaiiJia 
T^ yevEi f]fx<jt}v' ov jn^v t^v 6(l)EiXofiEvr}v irpog Qeov Tifirjv tovtoiq 
dirovEp-o^EV. 

Ibid. §67, p. 512. 
"YfjLvovg ydp eig fiovov tov etti Tract XiyofXEV Qeov, /cat tov fiovo- 
ytvi) UVTOV Aoyov /cat Qeov. 



TRENT. INVOCATION OF SAINTS. 



407 



Athanasius. Oral. Cont. Aiian. iii. Paris, 1627, i. 394. 

YiirpoQ f.iev ovv 6 'AttugtoXoq TcpoaKvvyjaai diXoyra Kopj'//\ior 
KioXevei, Xeyojv, on Kclyuj avdpojirdg elfii. "AyyeXog cs. QiXoi'ra 
TrpoffKvyfjcFaL rov 'lLoavvr]v kv rrj 'A7roKaXv\pf.i, kwXsvsl, Xiyojv' 
"Opa fly], avvhovXog aov eijxl, ecu tCjv dEeX<pdjj' aov tQv 7Tpo(pr}-(oi', 
Kai T(j)v rrjoovvTUJv tovq Xoyovg rov (DijjXlov rovrov, t(o Qem TrpoffKv- 
vrjCTov. ovKovv QeovkaTL }x6vov to TrpoaKweHaBai, /cat rouro laaai kol 
avroL 01 ayyeXoL, on Kav dXXIjXovc ^Osatg virepiyuxiLv, dXXd ktIg- 
fxara irdpra elal, Kat ovk eifft nSv Trpo^Kviovf-iii^iov, dXXd rdv 
irpotTKvvovvTMV Tov ^eaTtOTrjv. 

Epiphanius, Adv. Hceres. lib. iii. torn. ii. Hceres. o9. sive 79. 
Colyridianos. Edit. Petav. 1. 1057. 

§ 1 kv rjfjLEpaiQ TLorlv dprou irpondeaai, /cat dva(f)epov(nr 

elg ovojxa rfjQ Map/ag .... Qeov alrrjaciixspoi, Kara to Swutop 
TrapaOrjiTOfieda, ottioc Tr)q el^ojXowoLOv -avTrjg alpiaeojg Tag pi^ag 
eKTSfJ-ovTeg, d—o tlviov Ti]v ToiavTrjv Xvaffciv KaTaXvaai ev Q£(o 
cvvqQojiiev. § 11. r/rot yap u)g avT-^v irpouKwovvTsg TYjv Mapiav, 
avTy 7rpo(T(pipov(TL 7?)v t^oXXvpica ai dpyai avTai yvt^aiiceg' tjtol 
vTrep avTrjg 7rpocr({)£pELy eirL^eipoixn ti]p 7rpo£ip7]iJierr}v TavTrjv aaQpdv 
Kcipirooa-ty, § 4. vai drj Trapdirog r]v i] TlapQevoc^ koI TETLfJuqfievriy 
aXy ovK elg TrpocncvrrjcTLv i^jxlv codelffci, dXXci Trpoaicvyovcra tov 
avTtjg (TapKi yeyevvqyiivov. § 5. Tro~Log irpocpriTCjv £7riTpexLev dv~ 
dpojTTOv TrpoarKvveTadai, ov jirip yvvaiKa Xiyeiv ; £t,aip£T0v fiev ydp 
koTi TO (TKEvog, dXXd yvvri, /cat ovdev Trfv (pvaiy TraprjXXay fiivr] . . . 
£1 yap ' AyyiXovg TtpofTicvveTadat ov OeXel, liOao) fiaXXov t}]v aVo 
"Avvrjg y£y£yvr]fj.Evr]y . . . . ov fXEV eTepcog yeyEvyrjfiivrjv irapa t^v 
Twy dyOpwTrojv cbvatr', dXXa icadcbg TrdvTEg ek (TiripjiaTog dvSpog /cat 
fir'iTpag yvyaiKoc. § 7. Ey TLfxr] ecttis) Map/a, o Ilarjyp, /cat Ytoc, 
/cat ayLoy Ylyevfxa TvpoaKvyELaQu), Tijy Maplay fXtjEElg TrpocrKvyeiToj. 

The British adherents to the Roman dominion, who, from their 
intercourse with the members of the English Church, have im- 
bibed some regard for orthodoxy, are eager to disclaim all idea 
of offering divine honours to the Blessed Virgin. I should be 



408 



NOTES TO THE CANONS. 



sorry to doubt their sincerity. Some of their teachers have 
taken the same line. I do not doubt their wisdom. T should 
be sorry to attempt to fasten upon the first anything which 
they disclaim ; nor would I wish, unnecessarily, to go out of 
my way to expose the inconsistency of the latter. But 
as it is a question of deep importance, in which, if possible, it 
is extremely desirable to arrive at the exact truth, I will venture 
to ask the persons of whom I have last spoken, (and I invite 
the others to observe the question, and the answer, if any, shall 
be forthcoming,) whether any competent authority in the Church 
of Rome has ever reprehended or stamped with any kind of dis- 
approval, the Psalter of the Blessed Virgin, composed by Car- 
dinal Bonaventure, heretofore in general use, and highly approved 
in the Roman communion, which, for ought that appears to the 
contrary, it still continues to be ? This celebrated work consists 
of the Psalms of David, which have been altered in some re- 
spects. The chief object aimed at throughout, is to make each 
psalm an occasion of honouring the Virgin, which is effected by 
substituting Lady for Lord, in every passage which is applicable 
to our Saviour. Here then it is beyond the possibility of denial, 
that the selfsame worship is offered to the Virgin, which David, 
in Spirit, offered to the eternal Son of God. There is not a pas- 
sage omitted. One might have thought that the text (Psalm 
ex. 1.) to which our Lord Himself referred the Jews, as an argu- 
ment of His own divinity, (Matt, xxii, 43), might have staggered 
the seraphic Doctor, and that he would have shrunk from med- 
dling with it. But no : in every edition which I have seen, 
there it stands, " The Lord said unto my Lady, sit thou on my 
right hand." I ask again, has Cardinal Bonaventure's Psalter of 
our Lady, been ever put in any Index prohibitorum or expur- 
gandorum ? It can hardly be expected, when, so late as 1832, 
v/e find the present Pope Gregory XVI. in his encyclical Epistle, 
declaring that the preservation of the Catholic faith rests solely, 
and Christian hope entirely, upon the Virgin ; as thus, " That 
all may have a successful and happy issue, let us raise our eyes 



TRENT. INVOCATION OF SAINTS. 



409 



to the blessed Virgin Mary, who alone destroys heresies ; who is 
our greatest hope, yea, the entire ground of our hope." That the 
adherents to the Roman schism in England might not lose the 
benefit of this edifying Christian instruction, it was printed ^J^r- 
missu superiorum, in the " Laity's Directory," from which I have 
copied it. I further ask, is not the guilt of the Collyridian 
heresy chargeable, directly, upon Cardinal Bonaventure, and Pope 
Gregory XVI., and, indirectly, upon the existing authorities of 
the Roman schism in England ? 

Gregory of Nyssa, Contra Eunomian. Orat. 4. vol. ii. p. 144. 
OvBev tG)v hid fCTiffeujg ygyovorw^ ffe(jd(TfJ.iuv eivm toIq dvOpoj- 
-noiQ 6 deiOQ kvofxoQiTr](TE \6yog. 

Augustine, In Ps. 64. Edit. Benedict, iv. 633. 

Ipse sacerdos est, qui nunc ingressus in interiora veli, solus 
ibi ex his qui carnem gestaverunt interpellat pro nobis. 

In Ps. xcvi. iv. p. 1045. 
Respondent, non colimus mala dsemonia : angelos quos dici- 
tis, ipsos et nos colimus, virtutes Dei magni, et ministeria Dei 
magni. Utinam ipsos colere velletis, facile ab ipsis disceretis non 
illos colere ; audite angelum doctorem (Rev. xxii. 8.). 

Ibid. vi. p. 11. 

The thirty-ninth heresy he mentions is that of the " Angelici 
in Angelorum cultu incliuati." 

Theodoret, in Epist. Coloss. ii. 18. Edit. Hal. 1771. iii. p. 

490. 

O'l Tw yoflu) crvvy]yopovvT£c, /cat rove dyyeXovg (TifieLV aiirolg elai]- 
yovvTO, eta rovrojy Xeyarreg cecoadat rov vo^ov. sjueire ce tovto to 
irddog ev Ti] $pvyta /cat ULaioia fJ-expi iroXXov. ov ci] \dpiv /cat crvy- 
eXdovfja Gvvococ iv XaocLKeia Tfjg ^pvyiag vofxo) KeKioXvKe to toiq 
dyyiXoig Trpoffevxecrdat' /cat ^e^pi- tov rvv evKrrjpia tov ayiov 
lSli\ayiX Trap' eKeivotg >coi toIc Ofjopoig kfCftrwr IfTriv ideh\ 



410 



NOTES TO THE CANONS. 



Ibid. iii. 17, p. 496. 

'ETrei^i) yap stcelvoi tovq dyyeXovg aifieiy eKeXevou, avrog to 
EvavTiov Trapsyyva, ojffre Kal rovg Xoyovg, Kai ra epya KoafxfjaaL 
rrj fxvijfxri rov Aeffirorov Xptarou. /cat rw Qe<p Kai Ylarpi rriv 
Ev^apiarLciv avrov, (l>r](ny, dvaTTefnrere, jJit] ctci ruty dyyeXojy, 

Page 337. — (Not because it is supposed, ^c.) 

The multiplied cautions and disclaimers which the Council has 
put forth upon this subject, are unexceptionable witnesses of the 
infinite hazard to men's souls resulting from the practice of image- 
worship, under whatever specious names it may be covered. 
They serve, therefore, in all reason to condemn the rulers of a 
Church who, unnecessarily, put such a stumbling block in the 
way of the faithful. It will be seen below, in the Appendix, that 
the plea by which it is sought to excuse image-worship in the 
Church of Rome, namely, that the honour paid to the image is 
referred to the prototype, is the very same that the heathens 
alleged in defence of their image-worship. Is it possible that 
pious and well-intentioned persons in the Church of Rome can 
know these things, and yet feel no misgivings as to the course 
which their Church has taken ? 

On Indulgences. 

Page 339. — {Use of Indulgences.) 

This word has a double meaning, and the claim here put forth 
is true or false, according to the sense in which it is understood. 
If by indulgences is only meant the power of remitting ecclesias- 
tical censures, no question it has been used in all ages, and must 
be inherent in the commission to bind and loose. But if it 
means the power of remitting the fancied pains of purgatory, in- 
flicted by God upon the souls of the departed, it rests, as is clear 
to all men, upon the fabrication of purgatory ; can date no higher 
than it ; and m.ust be rejected together with it, as " a fond thing, 



7 



TRENT. INDULGENCES. 4 1 1 

vainly invented, and grounded upon no warranty of Scripture, 
but rather repugnant to the word of God." The mildness of this 
language will be seen presently. Their own writers testify to the 
modern nature of indulgences, and that they arose out of the 
novel superstition of purgatory. Thus Cardinal Fisher, Asser- 
tion, Luther. Confut. Antwerp, 1523, p. 111. " Multos fortasse 
movit indulgentiis istis non usque adeo iidere quod earum usiis in 
Ecclesia videatur fuisse recentior, et admodum sero repertus apud 
Christianos. duibus ego respondeo, non certo constare a quo 
primum tradi cceperint. Fuit tamen nonnullus earum usus, (ut 
aiunt) apud Romanos vetustissimos, quod ex stationibus in urbe 

frequentatissimis intelligi datur Nemo certe .... jam 

dubitat orthodoxus an purgatorium sit, de quo tamen apudpriscos 
illos nulla, vel quam rarissime, fiebat mentio. Sed et Graecis ad 

hunc usque diem non est creditum purgatorium esse 

Quamdiu nulla fuerat de purgatorio cura, nemo qusesivit indul- 
gentias ; nam ex illo pendet omnis indulgentiarum existimatio : 
si tollas purgatorium, quorsum indulgentiis opus erit? . . . . 
Cceperunt igitur indulgentise, postquam ad purgatorii cruciatus 
aliquamdiu trepidatum est.'' 

I said that the language of the English Articles is extremely 
mild in respect to indulgences ; few will hesitate to assent to this, 
when they shall have read the following bulls, which are but 
specimens indicative of the system which obtained before the Re- 
formation. 

Julius IT. Privilegia Commiss. Fabric. S. Petri. Bullariura, 
Rom. 1740. iii. 3. p. 315. 

'* Universis Christi fidelibus — qui — pias eleemosynas efFectua- 
liter posuerint, plenissimam omnium peccatorum suorum remis- 
sionem consequantur." 

Leo X. Const. 16. Hospital. B. M. V. Foid. ibid. p. 420. 

§ 17. Omnibus et singulis .... Christi fidelibus qui Archi- 
hospitale . . . . in S. Jac. et Concept. B. M. festivitatibus .... 



412 



NOTES TO THE CANONS. 



visitaverint et pro dictorum .... subsidio .... prout sua cuique 
conscientia dictitaverit, manus porrexerint adjutrices, quotiens id 
fecerint, totiens plenariam omnium peccatorum suorum, de quibus 
corde contriti, atque ore confessi fuerint, indulgentiam et remis- 
sionem elargimur. 

Leo X. Const. 46. Indul. Confrat. Rosarii B. M. V. Ibid. ibid. 

p. 495. 

§ 3. Omnibus et singulis .... dictae confraternitatis confra- 
tribus in singulis quinque B. M. V. prsecipuis festivitatibus cen- 
tum, et quoties per se, vel per alium dictum Rosarium legerent vel 
legi facerent, seu sabbatis et festivis diebus deeantationi Salve 
Regina interessent 40 dies indulgentiarum. 

§ 5. Universis et singulis Christi fidelibus modo praedicto 
orare volentibus . . . pro qualibet vice. . . . pro qualibet quinqua- 
gena prsefati Psalteriis, quinque annos et totidem quadragenas de 
injunctis poenitentiis, in Domino relaxavit. 

§ 6. Omnibus , . . . de dicta fraternitate et per hebdomadam 
dicerent Psalterium B. M. V. plenariam omnium peccatorum 
suorum remissionem semel in vita, et semel mortis articulo con- 
cessit. 

§ 7. Eisdem confratribus pro quolibet Rosario centum dies 
indulgentiarum et . . . . indulgentiam 40 dierum 

§ 10. Singulis ac universis .... dictae confraternitatis confra- 
tribus .... vere pcenitent. et Confess, seu Confit. propos. 
habent. qui ter in hebdomada dictum Rosarium devote oraverint, 
quod qualibet vice alios decem annos et totidem quadragenas de 
injunctis poenitentiis relaxamus. 

This Psalter consisted of saying "Ave Maria" 150 times, and 
repeating the Lord's Prayer after every tenth salutation. — Bul- 
larium, iii. p. 3. 172. 

Page 340. — {On the Index of Books, the Catechism, Breviary, 
and Missal.) 

Here is the authority for the Index Librorum prohibitorum, the 



TRENT. INDULGENCES. 



413 



Catechismus ad Parochos, the Breviarium, and Missale Romanum. 
But as the Council has not enjoined the reception of all these 
under anathema, the members of the Church of Rome are not 
strictly bound to receive more of them than they think fit. 

Page 341. — {On the Reception and Observation of the Decrees of 
the Council.) 

This is the end of human infallibility ! This is her last dying 
speech, in which she owns it to be possible, and provides accord- 
ingly, that she may need a fallible exposition of her infallible 
decrees, in order to present them infallibly to the fallible judg- 
ment of the members of the Church. This burlesque is an 
appropriate termination to proceedings which are chiefly charac- 
terized by daring and impious mockery of religion, and profana- 
tion of the name of the Holy Spirit, by whom the handful of 
mistaken bishops who composed the Council professed to be 
guided. The result of the reference to his holiness to provide 
means for the right understanding of the decrees of the Council, 
has been the appointment of a congregation of Cardinals for that 
purpose, which still continues. Now, either this congregation is 
infallible, or it is not. If it be, then infallibility resides some- 
where else than in the Pope and a General Council ; but this, I 
believe, the Romans on this side of the Alps, nor indeed on either 
side, will not admit. If the congregation be not infallible, then, in 
any disputed point, the faithful, after all, have nothing but the 
poor husks of fallible human exposition to feed upon. But even 
supposing the Council to be infallible, are their expositions less 
likely to need explanations, or less capable of misinterpretation 
than the decrees of the infallible council itself? This can hardly 
be maintained ; but if not, then who is to interpret, infallibly, the 
disputed expositions of the congregation of Cardinals ? Is it 
every bishop or every priest ? Then either every bishop and 
presbyter is endowed with infallibility, or the faithful have still 
to feed upon the poor husks of fallible human exposition. But 
we may go a step further. Suppose every bishop and presbyter 



414 



NOTES TO THE CANONS. 



to be infallible, will their expositions be more free from misinter- 
pretation than those of the Cardinals ? If not, the faithful 
are no better off than before, and must have, after all, a fal- 
lible understanding of these infallible expositions, unless we 
admit that every one of the faithful is himself endued with 
infallibility. And to this, let them shift it how they will, it 
must come, namely, that either the whole pretence of infallibility 
is a chimsera, or that every member of the faithful is endowed 
with it ; for otherwise he cannot, possibly, infallibly understand 
the teaching of another, however infallible that other may be. 

With this I conclude ; and, in lieu of general remarks, 
content myself with referring my readers to the subjoined 
Appendix, in which they will see at one glance some of the 
Fathers who are anathematized by the reputed General Councils 
subsequent to the seventh century. 



APPENDIX 

EXHIBITING SOME OF 

THE FATHERS OF THE CHURCH 

WHO 

HAVE BEEN ANATHEMATIZED BY THE REPUTED 
GENERAL COUNCILS 

SUBSEQUENT TO THE SEVENTH CENTURY. 
They, " being dead, yet speak."— Heb, xi. 4. 



APPENDIX. 



Fathers of the Church Anathematized by the 
Reputed General Councils. 



IMAGE WORSHIP. 

Council of Nice, II. Action IV. 

We salute the honourable images ; let them be anathema who 
do not. — See above, p. 109. 

We honourably worship the holy and venerable images, p. 111. 

The honour rendered to the image is transmitted to the proto- 
type : and he who worships the figure, worships the substance of 
that which is represented by it, p. 115. 

Council of Trent, Session XXV. 

The holy Synod commands, moreover, that the images of 
Christ, of the Virgin Mother of God, and of other saints, be 
had and retained, especially in the temples, and that due honour 
and veneration be paid to them, .... because the honour which 
is shown to them is referred to the prototypes, which they repre- 
sent : so that by the images which we kiss, and before which we 
uncover our heads, we adore Christ and reverence the saints, 
whose likeness they bear. As was ordained by the decrees of the 
Councils, but especially of the second Nicene Synod But 

E e 



418 FATHERS OF THE CHURCH ANATHEMATIZED. 



if any one shall teach or think contrary to these decrees let him 
be anathema, p. 33V — 339. 

The Fathers of the Church anathematized by these decrees are 
the following : 

Iren^us, (see above, p. 343,) who speaks of the use of 
images in the religious worship of Christians as part of the Car- 
pocratian heresy. 

Athenagoras, who represents the heathens as defending their 
adoration of images on the selfsame ground assigned by the 
bishops in the deutero-Nicene and Tridentine Councils, namely, 
that the honour shown to the image is referred to the being re- 
presented by it. 

sTrei ToLvvv (paai tlveq EiKovag fiev elvai ravTUQ, deovg e(f olq 
ui eiKoveg' Kat Tcig irpoffo^ovg ag rovroig Trpoaiaai, Koi rag dvariag 
kir EKeivovg aVa^epecOai, Kai eig eKelvovg yeviadai. — Legatio pro 
Christianis, § 18. Edit. Wirceb. p. 140. 

Clemens Alexandrinus, who considers the art of imagery 
to be altogether contrary to true religion. 

Kcd yap ^rj /cat dTrrjyopEvrcii rifx~iv dva^av^ov, dirdrrfKov opl^eadai 
TE')(vr]V oh yap Troirjaeig, (prirriv 6 7rpo(j){iTr)g, ivavTog bfiOLiojia. — Co- 
hortatio ad Gentes. Edit. Wirceb. i. p. 104. 

Tertullian, who destroys the subtle distinction which the 
Roman champions attempt to draw between images and idols. 

EI^oc Greece formam sonat, ab eo per diminutionem eihuiKov 
deductum, aeque apud nos formulam fecit : igitur omnis forma 
vel formula idolum se dici exposcit. Inde idololatria omnis circa 
omne idolum famulatio et servitus. Then, after citing the second 
commandment, ne feceritis idolum, neque similitudinem eorum 
quse in coelo sunt, he adds, eorum imagines idola, imaginum 
consecratio idololatria. — De Idololatria, c. 3, 4. Edit. Wirceb. i. 
p. 35. 

MiNuciu^ Felix, who denies that the Christians worshipped 
even the cross. 

Cruces nec colimus, nec optamus. Vos plane, qui ligneos deos 
consecratis, cruces ligneas, ut deorum vestrorum partes, forsitan 
adoratis.— Oc/ra\ § 29. Edit. Wirceb. p. 590. 



IMAGE WORSHIP. 



419 



Origex, who considers the use of images to be contrary to the 
second commandvient. 

XpicTTiaroi ce Kcii 'Iovccuol (ovfc dvi-)(Ovrai dydXfxara) cid to 
Kvpiov Toy Qeuy aov -poffKvyrjcreiQ, Kal au-w fioyu XaTpevaeic, Kai 
^id TO .... ov TTOirjcTELQ (TEavTM Ei^ijjXoy, ov^e Tray ofioliofia — 
ov irpoaKvyritTeLQ avToJc. — Contra Celsum, lib. viii. § 62, 66. 

Lactantius, who, like Athenagoras, shows that the Roman 
plea of justification in the use of images, by reference to the pro- 
totypes, is merely a repetition of the heathen defence. 

*' Non ipsa (simulacra) inquiunt, timemus, sed eos, ad quorum 
imaginem ficta, et quorum nominibus consecrata sunt." — De Ori- 
gine Mali, c. 2. 

The Fathers in the Council of Eliberis. — Canon 36. 
"Placuit, picturas in Ecclesia esse non debere ; ne quod colitur 
et adoratur in parietibus depingatur." — Cone. i. 974, 

Epiphanius, see above, p. 343. Also in his Epistle to John, 
Bishop of Jerusalem : " Inveni ibi (in Ecclesia apud anabbatha 
prope Bethel) velum pendens in foribus ejusdem Ecclesisg tinc- 
tum atque depictum, et habens imaginem, quasi Christi, vel 
sancti cujusdam. Xon enim satis memini cujus imago fuerit. 
Cum ergo hoc vidissem, in Ecclesia contra auctoritatem Scrip- 
turarum hominis pendere imaginem, scidi illud, et magis dedi con- 
silium custodibus ejusdem loci, ut pauperem mortuum eo obvol- 
verent et efferrent. .... Nunc autem misi quod potui reperire, 
et precor, ut jubeas presbyteros ejusdem loci suscipere velum a 
latore, quod a nobis missum est ; et deinceps prsecipere, in Eccle- 
sia Christi ejusmodi vela, quae contra religionem nostram veniunt, 
non appendi." — Edit. Colon. 1682, torn. ii. p. 317. 

Ambrose, a.d. 374. 
" Ecclesia inanes ideas et vanas nescit simulacrorum figuras : 
sed veram novit Trinitatis substantiam." — De Fuga Sseculi, 
tom. i. 

Jerome, circ. a.d. 400., in his Commentary on Daniel, chap. 3. 
" Notum tibi sit, rex, quia deos tuos non colimus, et statuam 

E e 2 



420 FATHERS OF THE CHURCH ANATHEMATIZED. 



auream quam erexisti non adoramus] Sive statuam, ut Symma- 
chus : sive imaginem auream, ut caeteri transtulerunt, voluerimus 
legere, cultores Dei earn adorare non dehent. Ergo judices et 
principes saeculi qui imperatorum statuas adorant, et imagines: 
hoc se facere intelligaut quod tres pueri facere nolentes placue- 
runt Deo. Et notanda proprietas, deos coli, imaginem adorari 
dicunt : quod utrumque servis Dei non convenit." — Edit. Basil, 
1525. tom. V. 702. 

Gregory the Great, who allows indeed the use of images by 
way of memorials, but utterly condemns all such worship as is 
enjoined by the Councils of Nice and Trent. 

" Et quidem zelum vos, ne quid manufactum adorari possit, 
habuisse laudamus." — Epist. ad Serenum, ix. 110. 

'* Et quia eas adorari vetuisses omnino laudamus .... adorare 
vero imagines modis omnibus veta." — Epist. ad Serenum, ix. 9, 
In Labbe and Cossart, v. 1370, 434. 

Canon of Scripture. 

Council of Trent, Session IV. 

They, (the Sacred Books), are these, .... Tobit, Judith 
. . . . Wisdom, Ecclesiasticus, .... Baruch, .... Daniel, 
.... two of Maccabees, the first and second. 

If any one shall not receive these same books entire, with all 
their parts [that is to say Daniel, with the History of Bel and 
the Dragon, the story of Susannah, and the Song of the Three 
Children], as they are wont to be read in the Catholic Church, 
and in the old Latin Vulgate edition, for sacred and canonical, 
.... let him be anathema. — See above, p. 161. 

The Fathers of the Church anathematized by this decree are 
the following : 

Melito, a.d. 177. — {Who does not receive one of them.) 
'AKpt/3a)e fxadu)V ra rfjc; iraXaidg Siadr]K:r}g ftifiXia, VTroTa^ag tTrefx- 



CANON OF SCRIPTURE. 



421 



xj^a ffOL' (vy ecrri ra ovofxara' MijJVffiojQ Trevre. TiveffiQ," E^ooo(;, 
AeviTtKoy, 'Apidfiol, A.evTtpov6fXiov. 'Ir/trovg Navf/, Kptrat, 'VovQ, 
(3acn\eiu>y reacrapa, HapaXeiiroiiiviov hvo. "^aXjJiCjv Aa/3i^, ^oXofXb) v- 
TOQ HapoLfxiai, r] Kai^ocpia, "FjKKXrjaiaarrjg,' Aafia (^crfxdru)}', 'Ia)/3. 
Ilpofr]TU)y,^H.(raLov, 'lepefuiov. rCiv ^w^em ev jUoj/o/3t/3\w. /lavirjX, 
'Ui^EKujXf "EaSpag. — In Epist. ad Onesimum, ap. Euseb. Eccles. 
Hist. iv. c. 26. 

Origen, a.d. 200. — (Who does not receive one of them.) 
OifK ayvorjreov ^' eiyai rag evCiady'iicovg /3t/3\ove, wg'Efjpaloi irapa- 
^L^oacriv, cvo Kai e 'lKoai . . . elal ai eucoai hvo (jijjXoi KaQ" 'Ejjpaiovg 
aUe . ... (1) Teveaig ; . . . {2)"Elo?jog, .... (3) KevLTiKov .... 
(4) 'ApLdfxoi .... (5) ^evrepovojiLov. . . . (6) 'Iriaovg vlog Navi/. 
— (7) Kpirat, 'Pov0 Trap' avTO~Lg kv kv\ .... (8) fjufftXetwy Trpojrri 
Sevripa, Trap' avrolg ev 2a/iov>)\ — (9) j3a(7iXeiu)y Tpirr] Teraprq ev 
evL .... (10) JJapaXeiTTOf-ieviov Trpojrr} levrepa ev evi .... (11) 
"Eo-^pac Trpwrog ^evrepog ev evi — (12) (3lpXog "iTaXfxidv — (13) 2o- 
Xoy,G)vrog Uapoifxiai — (14) 'EKKXrjaiaffTrjg — (15)' Aafia dafxariov — 
(16) 'Ylaatag — (17) lepefxiag avv Qprivoig Kairrj eTriarroXy ev evi — 
(18)AavL^X~(19) 'le^eKi^X—(20) 'ia>/3— (21) 'E(7%. (By some 
accident here is omitted, tojv Sojcieica ev evi necessary to complete 
the number ^vo Kal e'iicoai.) "E^w tovtojv earl ra MaKica(3a'iKa. 
... — In Expositione primi Psalmi, apud Eusebium, Hist. 
Eccles. lib. vi. c. 25. Edit. Reading. Cantab. 1720, pp. 289 
290. 

The Compiler of the S5th Canon of the ante-Nicene Code. Circ. 

250. 

The copies of this canon differ from one anotlier, so that it is 
impossible to speak positively as to its contents, further than this, 
that all copies exclude Tobit, Baruch, Wisdom of Solomon, and 
Ecclesiasticus, or Wisdom of Sirach, allowing this last only to be 
read as something beyond the Testament (f^wOtr). One copy ad- 
mits Judith, and some admit Maccabees, but this last is not in the 
oldest collection of these canons, that, namely, of .lohn of Antioch. 



422 FATHERS OF THE CHURCH ANATHEMATIZED. 



"Eo-rw 7//zTv TTdai K\r)piico7g Kai XaiKo'ig fyijSXia o-e/Batrjum /cat 
ayia' rriQ ^ev TraXaidg ^iadr]Kr)g, Mojvaeojg irivre, Te:ye<ng,"'E^oSog, 
AeviTiKov, 'Apidfioi, ^evrepovojxLov. 'Irjcrov vlov Navi;, fV* Pov0, eV" 
BaaiXeuop, reaaapa, TLapaXenrofxeviov rrjg (^IfiXov tCjv rjiiepibv, hvo, 
"EcrSpu, Svo. 'Effdrjp, eu [MaKKajSaliov Tpia.'] 'Iw/3, fV. '*'a\r?7piov, 
ey. ^oXofiibvTog rpia' UapoifxicLi' 'EiCKXr](TiaaTf]g' ~A<r/ia 'Acr/iarwj/. 
UpofrjTwy BeKa^vo. 'Uaaiov, er. 'lepefxiov, 'iv. 'le^etciijX, cV. eV, 
AavuiX. "E^ojdey vjxiv TcpoaLaropeiadio jxavddvEiv vjiu)v rovg 
viovg rriv aofiav rov TroXvjxadovg Stpa'^. — Labbe and Cossart, 
Cone. i. 44. 

EusEBius, A.D. 315. Speaking of Melito's Catalogue, he 
observes — 

'Ev Tcug ypatpEiffaig ai/rJ eKXoyaig, 6 avrog Kara to TrpooLjiiov 
ap^ofXEvog tG)v bfioXoyovfJLevMv rrjg -KaXaidg EiadrjKrjg ypacpivv ttol- 
elrat KaraXoyoV ov Kai avayKoiov ivravda KaraXe^ai rjyovfxsQa. 
— Eccles. Hist. iv. c. 26. 

Athanasius, A.D. 340. — (Who rejects all but Baruch.) 

Tot rrjg TvaXaicig SiadrjKijg (3i(iXia /c/3'. elatp' oaa koX to. xap' 
'ElDpaioig orot^^eTa. TEveaLg/'E^o^og, Asvltlkov, 'Apid/jLol, Aevrepo- 
rof^iior, 'Irjaovg, Kpirai, Vovd, ^acriXetwv f3l(^Xoi ft'. llapuXei~ 
TTOfiiviov ft'. ftiftXog fiia, "EaSpa ft', ftiftXia a. ^aXfxoi, Tvapoi- 
fjitai, TTpocpfjraL ift' . ftiftX'iov ev' eira 'Haaiag, 'lepefxiag, (tvv 

Ba|Oot')(, Qpr]vdig Kai eTricrToXdig, 'lE^^eKtrjX fcal AapirjX BiftXta 

CLKavoviGTa fxeVf apayivMaKOfXEva Be, ao(f)ia HioXofXiovroCf Stpct)^, 
'E(T0>/p, 'lovBijd, Tuyftiag. — Epist. in Alex. Aristeni Epp. quae 
dicuntur Canonicse, Synopsi. Beveridge's Pandect, ii. See also 
the Paris Edition of Athanasius. 1627. ii. p. 39. 

Hilary, a.d. 354. — (Who does not receive one of them.) 

" Et ea causa est, ut in viginti duos libros lex Testaraenti 
Veteris deputetur, ut cum literarura numero convenirent. Qui 
ita secundum traditiones veterum deputantur, ut Moysi sint libri 



CANON OF SCRIPTURE. 423 

quinque, Jesu Nave sextus, Judicum et Ruth septiraus, primus 
et secundus Regnorum in octavum, tertius et quartus in nonum, 
Paralipomenon duo in decimum sint, sermones dierum Esdrae 
in undecimum, Salamonis Proverbia, Ecclesiastes, Canticum Can- 
ticorura in tertium decimum, et quartum decimum, et quintum 
decimum, duodecim autem Prophetse in sextum decimum, Esaias 
deinde et Jeremias cum Lamentatione et Epistola, sed et Daniel 
et Ezechiel, et Job et Hester, viginti et duum librorum numerum 
consumment. Quibusdam autem visum est, additis Tobia et 
Judith, viginti quatuor libros secundum numerum Graecarum 
literarum connumerare." — Prolog, in Lib. Psalm. § 15. Edit. 
Wirceburg. a.d. 1785, p. 145. 

Epiphanius, a. d. 368. — {Who does not receive one of them.) 

Etfcotri yap Kal Eva eyovai aroL^E'njyv vo///xa-a. Uspts H elaiv 

i4 a.vTtt}V CnvKovjiEvaL ^lo Kal al (jiftXoL Kara rovrov rov 

rpOTTOV, ELKoai cvo fxev apLQfiovvrai, elkoctl kirra he evpicTKoi'Tai, c:ta 
ro Trevre avTu>y hiTrXovadat. avvaTrreraL yap /; 'Vovd to~iq Kpi- 
ralc, TO dpLdfXEiTaL itap' ''Ef^paloLg fiia jSlfyXog. avvaTrreraL fj Hpiorr) 
Twv UapaXenrojjievcjp hevrepa, icai Xiyerai jiia jjllSXoc. avvaTcrt- 
rai fi TTpMTr] tmv (iaffiXetivp rrj Sevripa, Kal Xiyerai fxLa jjifiXog. 
cvpcnrreraL i] Tpirr] rrj rerapTTj, k. X. fi. /3. ovtI))q yovv avyKeivruL 
al (dl(dXol ev TrepTarevxpLQ reTapffL, Kal nevovaiv aXXai (ivo vaTe~ 
povaai' wg eipai rag kphtaQirovg (^iftXovg ovrwg' Tzepre fiep pofiL- 
Kag, (1) Tepeffip, (2) "E^ohop, (3) AeviriKOP, (4) 'Apidfiovg, (5) 
AevrepopofiLOV' avrr] fi Heprarev^^og Kal ?/ vofiodeaia. itepre yap 
ari'yYipeLg, (6) r} rev 'l(o(3 (3i(iXog, eira (7) to "^aXriipiop, (8) ITap- 
oifiiat liaXaiiwpTog, (9) 'EKKXrjaiaarrig, (10) ' Aafia aafxarojp. elra 
aXXr) Heprarev^og. ra KaXovfiepa ypa(j)e~ia, irapa rial he 'Ayio- 
ypa(pa Xeyoi-ieva, aripd earip ovriog (11) 'Irjaov rov Nav^ jSt/SXog, 
(12) KpiTiop fiera rfjg Fovd, (13) UapaXeiTroiuLipiop Trpwr/y //era rrjg 
hevrepag, (14) (^amXeiiov Trpujrri fxerd rijg [_hvTipac (15) (^aaiXecwp 
rpirrj /xera rrjg'] reraprrjg. avrrj rptrr] TTeprarev^^og. aXXt} ireprd- 
revyogy (16) ro hwhKa7rp6(l)r]TOP, (17) 'Utraiag, (18) 'lepefilag, 
(19) 'le^eKujX, (20) AapirjX, Kal avrr] Ij Ilpo(j)7]TiKf) -nerrarevyog. 



424 FATHERS OF THE CHURCH ANATHEMATIZED. 



k/xeivav aXXai ^vo, alrivig dai tov 'Ecr^pd juta /cat avrt] Xoyi^o- 
fJ-ivr], Kal aXXtj ptjSXog ^ Trjg 'Eo-Qj/e KaXe~iTai. eTx-Xripojdrjcrav oi)v 
ai e'lKOffi ^uo /3f/3Aot Kara tov dpidfiov tcjv eIkoctiBvo (ttoi'^^^eiojv Trap' 
'Efipaioig. al yap aTix^ipEig hvo f^if^Xoi ij re tov HoXofiiovTog, rj 
TiavapETog XEyofievr), Kal // tov 'Irjaov tov vlov Utpcix, ek yovov Se 
TOV 'I7770V, TOV Kal TTfv aoc^iav 'Ej3pa'i(rri ypavpavroc, fjv 6 EKyovog 
avTOv ^Irjffovg tpfi-qvEixrag 'EXXryviort 'iypa-^e. koI avTai y^priffifxoi 
flip £i(7t, fcai ilxpiXifjLOif dXX' eig dpidfiov prjroHv ovk dva(l)ipovTai, — 
(De Mens, et Ponder.) § 4. Edit. Petav. Colon. 1682. ii. p. 
161, 162. 

The Fathers in the Council of Laodicea, a.d. 367. 

Canon 60, (confirmed by the fourth General Council, Chalce- 
don, Can. 1.), which only receives Baruch, and not even that, 
according to some copies. 

"Oca ^E~i (ji(3Xia avayivojaKEadai Tijg TraXaidg ^ladrjKtjg, TivEffig 
Koafxov, "E^oSog Alyvirrov, Aevitikov, ^Apidfxol, AEvrspovofiiov, 
'Irj(TOv TOV Navi;, Kptrai, Vovd, 'Eo-0/)p, BacrtXetwv Trpwrr^ /cat ^ev- 
repa, Tpirrj te Kal TErdpTr), HapaXEiTrofiEva TrpcJrov K:at ^EVTEpov, 
"Eff^pa Trpwrov /cat hEVTEpov, (ii(DXog '^aXfxwv pv' Trapoifulai 2oXo- 
fiuivTog, EKKXtjcriaffTYig, ciafxa q,(rfidTb)v, ^w^e/ca 7rpo(prjT(tjv, 

'Hcraiag, 'lEpEfxiag /cat Bapovx? QpVPOi /cat ETziaToXal, 'Ie^eki^X, 
Aavir]X, — Labbe and Cossart, Cone. i. ISOY. 

Gregory of Nazianzum, the Divine, a.d. 370. — (fVho does not 
receive one of them.) 

"0(j)pa Se firj ^Eivrjai voov kXetttoio (3ij3Xoicri, 
IloXXai yap TEXidovffi TrapiyparrTOi KaKOTriTEg' 

Ae)(^VV(70 TOVTOV Efiolo TOV EyKpiTOV, (O 0tX', apidfiov. 

'I(7TopiKal fiEV 'iaai l3i(3Xoi ^voKaidEKa iraaai. 
Trig apyaiOTEprig 'E(3pdiKrig (TO(j)trig. 
Tlpb}Tr) VivEaig' ftr"'E^o^oc, Aevitikov. 
"ExEiT 'Apidfjioi' eira Afvrtpoc vofiog. 
"EwEiT 'Irjffovg, Kal Kpiral, Tovd oy^ot], 



CANON OF SCRIPTURE. 



425 



'H^' evciTt] ZenaTr] re (3i(3\oi Trpa^eLQ flaaikiojy. 

Kat TrapaXtiTTOjuej/ai' tV^^arov' Eo-^pav 'ej(^EiQ. 

At ^£ (7rL)(r)pai Trevre, lov Trpwrog 'lw/3. 
"ETretra Aa/3t^, elra rpelg '2o\ofiojpTeicu. 

''EicKXrjaiaaTrjQ, 'Acrjuci, Koi TLapoifilai. 

Kai irivd' bfJLoihJQ Kvev[J.aTOQ 7rpo(pr]TiKov. 

Mtav iiev elaiv eig ypacfjrjv oi ^w^e/ca 

'Qiarje, 'Ajjuog re icai Mf)(aiag 6 rpirog. 
"'Ettslt 'IwrjX. sir ^I(i)vdg, Kai 'A/3^iac, 

NaovjU re, 'Aju/3a/co/z re* icai ^o^oviag, 

'Ayyaiog, elra T^ayapiag, icai MaXa^me, 

Mta fikv, o'l^e' hevTtpa ^' 'Ho-ame, 
"EtteiO' 6 K\r}Qe\g 'Ispe/JLiag ek (3pe(f)0vg, 
"ETTgir' 'E^£fct>)\, fcai AayifjXog ^apt^. 

'A|0)(atae ju£v £0r^/cf 3vo fcat eiKOffi (3i[3Xovg, 

To7g Tu)V 'E/3pa«w)' ypa^fiacriv avTiOerovg. 

Then follows the canon of the New Testament. After which 
he concludes thus : — 

Etri ^£ TovT(i)P EKToc, ovK kv yvr](jioLg, — Ex Metricis ejus Poe- 
matibus. Beveridge's Pandect, ii. 178. 

Amphilochius, a.d. 370. — ( Who does not receive one of them,) 

Ta riyg iraXaLdg irpioTa SiadriKrjg kpG). 
'H ILevTarev^og, rrfv Krlaiv, £i7-"'E^o^oi', 
AEviTiKoy TE T})v fXEffrjy EyEL (3ij3Xop. 
MeO' fjv 'Aptdfjiovg' elra AEvrEpovoixiov, 
TovTOig 'Irjarovv TrpoaridEt Kat rovg KpiTcig. 
"^TTEtra T-qv VovQ' Bao-iXftwj/ riaaapag 
^i(3Xovg, TLapaXeiTTOjjiiyojv ^£ ys Svo (iijjXoi. 
"Ea^pae £7r' avTulg TrpioTOg, eld'' 6 ^EVTEpog. 
'E^jye aTL')(ripag ttepte ctol l3i(3Xovg £pw, 
liTEcpdivra r adXoig ttoikiXojv Traddy, 'Ia>/3. 
"^aXfxoiv TE (3l(3Xov, EfifdEXeg \pv)(^(7)v aKOQ. 
TpfTc; c nv ^oXofXMVTOg rov (Tocpav, Ilopofpiat, 



426 FATHERS OF THE CHURCH ANATHEMATIZED. 



'EKK\r](na(Tr^Q,^ AajJLa 3' av tG)V ctV/xctrw»^. 
TavTcuQ TLpo(f)r]Ta£ Trpoaridei tovq Z^heKa. 
'Qi(Tr)£ 7rpu>Toy, tlr 'Afxujg tov Ztvrepoy, 
Mi-)(aiav, 'Iw>)X, 'Afj^iav Kai tov tvttoi^, 
'Iwt^dv avTOV TOV TpirifJ-ipov iraQovc. 
'Naovjj, fXET avTovQ' 'AjjifiaKov/j,. eIt EvvaTou, 
^0(f)(ojHay, ^Ayyaioy te icaX Za'yapiav. 
AiMpvfxoy TE ayyEXoy MaXa^t'av, 
MeO' ovg, TrpofrjTag fxdvdai'E TEaaapag. 
liapprjffiaaTriy Toy fxiyav 'Hcamv. 
^lEpEjJiiay TE avfXTradfj, Kai fxvaTiKov 
'lEliEKi{]k, Eaj(aToy Ze AaviriX, 
Toy avTOV kpyotg KoX Xoyoig cro(j)0JTaToy, 
TovTOic TvpoaEyKpiyovaL Trjy 'F^ndrip tlveq. 

Ex lambis ad Seleucum. Beveridge's Pandect, ii. 179. 

Jerome, a.d. 392. — (Who does not receive one of them.) 

*' Sciendum tamen est, quod et alii libri sunt, qui non sunt 
canonici, sed Ecclesiastici a majoribus appellati sunt, id est, 
Sapientia, quae dicitur Salomonis, et alia sapientia, quae dicitur 
filii Sirach ; qui liber cum apud Latinos hoc ipso generali voca- 
bulo Ecclesiasticus appellatur : quo vocabulo non auctor libelli, 
sed Scripturse qualitas cognominata est. Ejusdem vero ordinis 
libellus est Tobise et Judith, et Machabseorum libri." (Symbolum 
Ruffini.)— Edit. Basil. 1525. Tom. iv. p. 143. b. 

" Fertur et panaeretos Jesu filii Sirach liber: et alius pseude- 

pigraphus qui Sapientia Solomonis inscribitur Sicut ergo 

Judith et Tobias et Machabaeorum libros legit quidem Ecclesia, 
sed eos inter canonicas Scripturas non recipit ; sic et haec duo 
volumina legat ad aedificationem plebis, non ad auctoritatem 
Ecclesiasticorum dogmatum confirmandam." (Praefatio in Prover- 
bia Solomonis.) — Ibid. torn. iii. 8. i. k. 

" Librum autera Baruch . . . qui apud Hebraeos nec legitur 
nec habetur, praetermisimus." (Praefatio in Hieremiam.) — Ibid, 
ibid. 9. c. 



CANON OF SCRIPTURE. 



427 



" Qui (liber Danielis) apud Hebrseos nec Susannse habet His- 
toriam, nec Hymnum trium Pueronim, nec Belis et Draconis 
fabulas, quas nos, quia in toto orbe dispersae sunt, veru anteposito 
easque jugulante subjecimus, ne videremur apud imperitos raag- 
nam partem voluminis detruncasse." (Prsefatio in Danielem.) — 
Ibid. ibid. 9. g. 

Quomodo igitur viginti duo elementasunt per quae scribimus 
Hebraice omne quod loquimur : et eorum initiis vox bumana 
comprebenditur : ita et viginti duo Yolum'ma supputantur. . . . 
Primus apud eos liber vocatur Brescbitb ; quem nos Genesim dici- 
mus. Secundus EUesmoth ; qui Exodus appellatur. Tertius 
Vaiikrag ; id est Leviticus. Quartus Vaiedabber ; quem Numeri 
vocamus. Quintus Ellehadborim ; qui D enter onomium praenota- 
tur. Hi sunt quinque libri Moysi : quos proprie Tbora, id est 
legem, appellant. Secundum prophetarum ordinem faciunt, et 
incipiunt ab Jesu filio Nave, qui apud illos Josue ben Nun dicitur. 
Deinde subtexunt Sophtim, id est Judicum librum, et in eundem 
compingunt Ruth : quia in diebus Judicum facta ejus narratur 
bistoria. Tertius sequitur Samuel, quem nos Regnorum primum 
et secundum dicimus. Quartus Malacbim, id est, Regiim, qui 
tertio et quarto Regnorum volumine continetur. Quintus est, 
Esaias. Sextus, Hieremias. Septimus, EzechieL Octavus, liber 
duodecim prophetarum, qui apud illos vocatur There asar. Tertius 
ordo bagiographa possidet. Et primus liber incipit ab Job. 
Secundus a David, quem quinque incisionibus ^ et uno psalmorum 
volumine comprehendunt. Tertius -est Salomon tres libros ha- 
bens : Proverhia quae illi parabolas, id est Misle appellant. 

^ Epiphanius in his Treatise de Mensuris et Ponderibus, gives an account of 
the division of the Psalms, cnrb yap Trpwrov '^aXfiov dxpi reffcrapaKooTov, 
fiiav KkoyiaavTO (3'ij3Xov dirb Sk TSGaapaKOUTov irpt^Tov a%pi rov kjiEojxr]- 
KoaTov Trpu)Tov devTspav t)yr]GavTO- aTtb ejSSofxrjKocfTOv Sevrkpov swg oydorj- 
Koarov oySoQV, rpirov j3i[5Xiov siroirjcravTO' (xtto dk dydorjKOffTOV kvvaTov 'ioig 
iKaTOCJTQv TceixTTTOv, TeTcipTrjv iTroir](Tav' dirb dk iKaTocrrov eKTOv 'iojg rov 
tKaToarov 7VtVTr]KO(Jrov, rr/v neiATrrriv (rvi^kOrjKav. — § v. Edit, Petav. Col. 
1682, p. 162. 



428 FATHERS OF THE CHURCH ANATHEMATIZED. 



Quartus, Ecclesiasten, id est Coeleth. Quintus est Canticum 
canticorum, quem titulo Sira sirim appellant. Sextus est DanieL 
Septimus, Dibre haiomini, id est verba dierum, quod significan- 
tius Chronicon totius divinse historise possumus appellare : qui 
liber apud nos Paralipomenon primus atque secundus inscribitur. 
Octavus, Esdras : qui et ipse similiter apud Grsecos et Latinos 
in duos libros divisus est. Nonus Hester. . . . Hie prologus 
Scripturarum quasi galeatum principium, omnibus libris quos de 
Hebraeo vertimus in Latinum convenire potest : ut scire valeamus 
quicquid extra hos est, inter apocrypha esse p^onendum. (Praefatio 
in librum Regum.) — Ibid. ibid. p. 5. m. 6. a, b, c. 

The Fathers in the Council of Carthage III. a.d. 397. 
Canon 47. 

Who, though they admit most of the books in dispute, will 
not escape anathema, for they do not reckon Baruch, nor the 
Maccabees, except that Dionysius Exiguus thought fit to add 
them in his collection, whereas no Greek copy contains them. 
The learned Beveridge, in his note upon this canon, observes 
Dionysius Exiguus in sua horum canonum collectione addit, 
Machahceorum lihri duo. Verum hi libri a nullo Grseco codice 
vel manuscripto vel impresso recensentur. — See the canon in 
Labbe and Cossart, Cone. ii. 1177. 

Gregory the Great, a.d. 590. 

Who rejects the Maccabees. — Edit. Rom. 1608, ex typogr. Va- 
tican, vol. ii. p. 899. 

" De qua re non inordinate agimus, si ex libris, licet non cano- 
nicis, sed tamen ad aedificationem plebis editis, testimonium 
proferamus. Eleazar, (1 Mace. 6.) namque in praelio elephantem 
feriens stravit, sed sub ipso quem extinxit occubuit." — Greg. 
Mor. lib. 19. in Job. c. 29. 



TRANSUBSTANTIATION. 



429 



TRANSUBSTANTIATION. 

Council of Trent, Session XII. 

Canon 2. — If any shall say, that in the holy Sacrament of the 
Eucharist the substance of bread and wine remains together with 
the body and blood of our Lord Jesus Christ, and shall deny that 
admirable and peculiar conversion of the whole substance of the 
bread into the body, and of the wine into the blood, only the 
appearances of bread and wine remaining, which conversion the 
Catholic Church most aptly calls transubstantiation ; let him be 
anathema. 

Canon 4. — If any shall say, that, after consecration performed, 
the body and blood of our Lord Jesus Christ are not in the ad- 
mirable Sacrament of the Eucharist, but only for use while it is 
consumed, but not before or after, and that in the consecrated 
hosts or particles which are reserved or remain after communion, 
there does not remain the true body of the Lord ; let him be 
anathema. 

Canon 8. — If any shall say, that Christ, exhibited in the 
Eucharist, is only spiritually eaten, and not also sacramentally 
and really ; let him be anathema. — See above, p. 140. 

The Fathers of the Church anathematized by these decrees are 
the following : — 

Justin Martyr. Apolog. i. § 65. Edit. Benedict. Paris, 1742, 
p. 82, 83. 

"ETTSira Trpo<7(j)iperat t<2 irposaTwrL tojp a^£X(^ajv aprog, Kal 
TTorripLOV vharoQ kol Kpdfxaroc,' fcai ovrog XajSoju, alvov Kai S6S,av 
Tw Ilarpi rwv oXcuv hia rov ovofiaTog tov Yiov, Kal rov Hvevfiarog 
TOV 'Aytovj avaTziixTTEC nat £V)(^apLariav virsp rov Karrj^iojadaL rov- 
T(ov Trap' avTOv Itti ttoXv Troieirai. ov avvreXiaavTog rag ev-^^ag Kal 
T^v ev-^apLcrrlav, Trdg 6 Trapiov Xaog eTrevcprjiJLU Xiyojv, afxr]v. . . . 
tvyapi(TTr]CiavTog he rov Trpoearajrog, Kal eTrev^rjjJirjaavTog Travrog 
TOV \aov, ot KaXovfiEvoL Trap' rj/jLlv dtaKoroi, cihoaffiv eKdaro) rwv 



430 FATHERS OF THE CHURCH ANATHEMATIZED. 



Tvapoyriov fxeraXafjeiv cnro rov f.vyapi(TTr]BivTOQ aprov kol oivov 
Koi vharoQ, koX tolq ov Trapovatv cnrocpipovffi. Here it will be ob- 
served that Justin Martyr speaks of the elements after consecra- 
tion, and when in the act of being distributed, as merely " bread, 
and wine and water, blessed with thanksgiving." 

Ibid. § 66. 

Ov yap we KOLVov aprov, ov^e icotvov iiojia ravra XajJLjSavojuiev. 
aXX ov rpoTzov ^la \6yov Qtov ffapKOTroirjQEig 'Ii/cove Xpitrrog 6 
ffijjrrjp r]fX(ji)V, Kai adpna Kai alfxa virep (jcjrrjpiag fifiiov to-^ev, ovriog 
Kal ri]V £vy(i}Q Xoyov rov Trap' avrov ev^apiarrjOeiaav rpo(j)rjv. 
El, -fiQ aifxa Kal (TcipiceQ icara fi£ra(3oX^v rpicbovrai r/^wv, ekeipov tov 
aapKOTTOiqQivroQ ^Iriaov tcai adpKa Kal alfia E^iha^Q-qfiEi' Eivai. 

Here it will be observed, that, while Justin plainly maintains 
the truth of the sacramental conversion from common into holy, 
from earthly into heavenly food, the means of conveying the spi- 
ritual nourishment of the body and blood of Christ, he expressly 
affirms that the elements, after this consecration and conversion, 
are capable of nourishing our bodies by digestion. But every 
Roman Christian will acknowledge that to affirm this of the 
glorified body of our Lord, would be plain blasphemy, and involve 
the guilt of the Stercorians. It is, therefore, beyond denial, that 
the conversion of which Justin speaks, is not a material change : 
that the substance of the bread and wine do still remain capable 
of digestion in the human stomach, capable of nourishing the 
human body. There is no need to multiply extracts from the 
same author ; those who have the leisure to refer to his Dialogue 
with Trypho, Sections 41, 70, 117, in all of which there is men- 
tion of the Christian oblation of bread and wine, Eig dvd}xvr}aiv 
rov TcdQovQ, ELQ cipdfivrjffLV rov (TiojiaroTrouicraadaL avrov, will 
plainly see what gross perversion of plain sentences, and suppres- 
sion of texts, and garbling of extracts must be had recourse to, 
before the Romans can declare Justin Martyr free from the ana- 
themas of the Council of Trent. 



TRANSUBSTANTIATION. 



431 



Iren^us, Adversus Hcereses, lib. iv. c. 34. Edit. Grab. p. 327. 

'QtQ yap d-TTo yrjc aprog 7rpo(TXajj.(3av6fievoQ rrjv tKicXriaiv rov 
Qeuv, ovKETL KOLVOQ apvoQ Effvly, aW sv^apior/a, €K Zvo 7rpayfj,a~ 
TU)v (TvvEffrrjKvla, ETriyeiov re Koi ovpav'iov ovriog Ka\ ra cw/xara 
T]fX(oy fiEraXafj-f^dyovra rrjg evyapLaTiaQ^ fxr]Keri eivat (pQapra, rrfy 
eXTTiSa rfjg elg alcovag dvaardaeojg iyovra. 

Here Irenaeus distinctly affirms the elements in the eucha- 
rist to partake of two characters after consecration ; heavenly, 
in respect to the invocation ; earthly, in respect to their sub- 
stance. He compares the change which consecration effects in 
them to the change which the partaking of the eucharist effects in 
ourselves. When the Romans can show that every communicant 
becomes transubstantiated by the act of communion, then, but 
not till then, may they appeal to Irenaeus. What Irenaeus 
here says of the twofold character of the elements of the eucha- 
rist, spiritual and earthly, may serve to remove a difficulty which 
hindered Waterland from acknowledging the oblation of the 
eucharist to be a sacrifice ; his difficulty was, that the Fathers 
speak of the Christian sacrifices as spiritual and heavenly, which 
expressions he was unable to reconcile with the idea of regard- 
ing the elements themselves as the sacrifice. To get out of this 
difficulty, he cut the knot, instead of untying it : drew a hair- 
splitting and untenable distinction between oblation and sacrifice, 
and, while in a reduced and qualified sense, he admitted the for- 
mer term, which he could not wholly reject without casting off 
the whole primitive Church ; peremptorily rejected the latter, 
though, in doing so, he rejected the testimony of Justin's Qvai^v 
Dial, cum Tryphone, § 40, of Irenaeus' " purum sacrificium," 
Adv. Haeres. iv. 34. and the general language of the ancients. 
By the aprog TcpoffXafxI^avojjievog tyiv eKicXrjaLv rov Qeov, there is an 
evident reference to the prayer of consecration by invoking the 
descent of the Holy Spirit upon the elements, to be found in all 
the early liturgies ; and which St. Paul himself seems to bear in 
mind when he speaks of r/ irpoa^opa tujv eBviZv being Evirpoa^EK- 
Tog, because riyiaafiivr] iv TLyEVfiari aytw. Rom. XV. 16. 



432 FATHERS OF THE CHURCH ANATHEMATIZED. 



iRENiEUs, Jdversus Hcereses. v. c. 2. Edit. Grab. 396. 

To aVo Trjg KTiaewg worfipioy, alfid 'i^iov ojfxoXoyrjare ov ro 
rjfj-irepov Sevei alfia, /cat rov aVo rrjg KriaeiaQ aprov, "iZtov ffCjfia 
^lef^Efjatojaaro d(f ov rd fjfxerepa av^ei aMfiara. 

Here Irenseus expressly affirms that our natural flesh and 
blood are nourished and increased by the consecrated sacramental 
elements. But, as was before observed, to affirm that the glori- 
fied body of our Lord is turned into the carnal substance of our 
bodies, will be admitted by the Romans themselves to be im- 
pious. 

The words that follow the above are, if possible, more plain : 
To KEKpaixivov Ttorrjpiov, Kai 6 yeyovojg aprog eTTLCexerai tov 
\6yov TOV 0fou, Koi yiverai r/ fv^apiorrm auifxa Xpiarrov, efc tovtmv 
^£ av^tt Kai avvLaraTai y rfjg aapKog rifJK^v vTroffraaig. 

Clemens Alexandrinus, Pcedagog. i. c. 6. Lugd. 1616. p. 76. 

^dysffde jxoVf cprjai, rr}V ffdpKa, kol Trtecrdi fiov to alfia. TavTag 
rifxiv oiKEiag Tpo^hg 6 JLvptog xopriyel^ koi adpKa opeyei, Kai al/ia 
EKyju' .... ctW ov TavTY] voELv IdeXeig, KoiiwTepoy 'itrcjg. clkove 
Koi TavTrj. crdpKa r]fuv to ilvEvjua to dyiov dXkrjyopE'i' Kai yap i/tt' 
avTOv d£^r}fjLiovpyr)Tai r/ crdp^. alfxa rfjxiv tov Aoyov alviTTETai. 

Ibid. lib. ii. c. 2. p. 111. 

AiTToy ^E TO alfxa tov Kvplov' to ^xev yap EffTiv avTOv (rapKiKoy, 
J Trjg ^0opag XeXvTpoj^Eda' to ^e, TrvEvpaTtKov, tovte(Ttiv <J KEj^pia- 
pEda' Kai TOVT E(7Tiv KLE~iv TO aijia TOV 'Ir}G0v, Trjg KvpiaKfjg fXETa- 
XafiEiv d(f)dapffiag' . . . . f] ^e diKjiolv avdig Kpaaig, ttotov te Kai 
Aoyov, Ev^^apioTta kekXijtui, X^P'-^ ETraivovfiEvri Kai KaXij' rjg ol 
KaTa tt'kttiv ^ETaXafijidvovTEg, ayidi^ovTai Kai CMfxa Kai \pv')(fiV' 

In these passages it is clear that Clemens contemplates nothing 
but a spiritual communion in the body and blood of Christ. In 
the last he speaks, like Irenseus, of the twofold character of the 
eucharist, drink and the Word, i. e. material wine and spiritual 
communication. 



TRANSUBSTANTIATION. 



433 



Tertullian, Adversus Marcionem, iv. 40. Edit. Wirceb. i. 532. 

Acceptum panem et distributum discipulis, corpus suum ilium 
fecit, hoc est corpus meum dicendo, id est, f.gura corporis mei. 
Figura autem non fuisset, nisi veritatis esset corpus. Caeterum 
vacua res, quod est phantasma, figuram capere non posset. Aut si 
propterea panem corpus sibi finxit, quia corporis carebat veritate ; 

ergo panem debuit tradere pro nobis Cur autem panem 

corpus suum appellat, et non magis peponem, quem Marcion, 
cordis loco babuit ? Non intelligens veterum istam figuram cor- 
poris Cbristi, dicentis per Hieremiam : adversus me cogitaverunt 
cogitatum dicentes, venite conjiciamns lignum in panem ejus, sci- 
licet crucem in corpus ejus : itaque illuminator antiquitatum quid 
tunc voluerit signijicasse panem, satis declaravit, corpus suum 
vocans panem. 

Here Tertullian calls the bread a figure of the body, a sign of 
the body, and says it was called the body ; and from hence argues 
that our Lord must have had a real body. But as for the bread 
ceasing to be bread by transubstantiation, we hear not a word 
of it. 

Origen, Contra Celsum, viii. § 33. Edit. Wirceb. ii. 452. 

'Hyuete ^£ T(o TOV iravTOQ hr]fxwvpy<3 ev-^^^apLffrovvreg, Kai rovg 
p.ET ev-)(api(Triag Kal evj(^}jg rrjg eirl ro'ig ^odelaL 7rpo<Tayop.ivovg ap- 
TOvg kaQLoj-iev, aojiua yevojiivovg cid rrjV Evyj)v ayiov ri Kal ayid^ov 
Tovg ^erd vyiovQ Trpodtcrewg avrio ^pcofievovc. 

Here Origen Jike Justin and Irenaeus, recognizes in the eucha- 
ristic elements after consecration, a sacred character making 
them a means of holiness to the partakers, but speaks of them, 
when eaten, as loaves, aprovg kaQLojjLev, 

In Levitic. Homil. vii. § 5. vol. vi. p. 126. 

Agnoscite quia figurae sunt, quas in divinis voluminibus scripta 
sunt, et ideo tanquam spiritales et non tanquam carnales exami- 
nate, et intelligite qu£e dicuntur. Si enim quasi carnales ista 

F f 



434 FATHERS OF THE CHURCH ANATHEMATIZED. 



suscipitis, Isedunt vos, et non alunt. ...» Est et in Novo Tes- 
tamento litera quae occidit eum, qui non spiritaliter quae dicun- 
tur adverterit. Si enim secundum literam sequaris hoc ipsum, 
quod dictum est : Nisi manducaveritis carnem meam, et bibe- 
ritis sanguinem meum, occidit haec litera Si vero spiri- 
taliter eam suscipias, non occidit, sed est in ea spiritus vivificans. 

Comment, in Matt. xv. 11. Comment. Tom. xi. § 14. Edit. Wir- 
ceb. X. 462. 

El he irav to elatropevofXEvov eig to crTO/JLa, elg KoiXiav ^((opei, Kai 
elg a^er^pwva eKj3d\XeTat, /cat to ayici^ofjievov (3piZfxa hid Xoyov 
Qeov KOI evTevb,E(s)g, Kar avTO fiev to vXiKoy slg t^v KOiXiay ^WjOeT, 
/cat elg dc^ehpijjva eKfidXXeTai' KaTd he ttiv eTnyevojjivrjp avTM 
ev-^^^ijv, KaTu TYju dvaXoyiay Tfjg 7ri(TTeu)g, dKj)iXifioy ylvsTat, /cat T^g 
Tov voov cuTtov hialjXexpsijjg, bpiovTog ettl to tJcpeXovy' /cat oi/)( r/ 
vXr) TOV dpTov dXX' 6 67r' uvtm eiprjjjieyog Xoyog eaTiv 6 w^eXtJv 
TOV fjLr] dvaL,iix)g tov Kvpiov eadiovTa avTOv. /cat tuvtu fier irepi tov 
TVTTiKov, /cat avfxfioXiKov (XMfxaTog. 

Here Origen expressly affirms that the elements of the eucharist 
are digested in the stomach, and " cast out into the draught" with 
the other nutriment that " entereth in by the mouth." He speaks 
distinctly of the substance of bread vXrj tov dpTov after consecra- 
tion ; says that the profit arises from the word spoken over it : 
and only allows it to be the body typically and symbolically. 

In Matt. xxvi. 26. Edit. Wirceb. xii.p. 198. 

Non enim panem ilium visibilem quem tenebat in manibus 
corpus suum dicebat Deus Verbum, sed verbum in cujus mysterio 
fuerat panis ille frangendus. Nec potum ilium visibilem san- 
guinem suum dicebat, sed verbum in cujus mysterio potus ille 
fuerat efFundendus. Nam corpus Dei Verbi, aut sanguis, quid 
aliud esse potest nisi verbum quod nutrit, et verbum quod 
laetificat. 

Cyprian, Ad Ccecilianiim. Ep. 63. Edit. Wirceb. i. 190. 
Qua in parte calicem mixtum fuisse, quem Dominus obtulit 

7 



TRANSUBSTANTIATION. 



435 



et vinum fuisse, quod sangiiinem suum dixit. Unde apparet 
sanguinem Christi non ofFerri, si desit vinum calici, nec sacrifi- 
cium dominicum legitima sanctificatione celebrari, nisi oblatio et 
sacrificium nostrum respondent passioni. Quomodo autem de 
creatura vitis novum vinum cum Christo in regno Patris bibe- 
mus, si in sacrificio Dei Patris et Christi vinum non ofFerimus, 
nec calicem Domini dominica traditione miscemus ? 

EusEBius, Demonstr. Evangelic, viii. A Genes'i in fine. Colon. 
1688, p. 380. 

JIoKlv diropp-i]T(t)g t7}q Kaivfjg tov Swrr/poc rffjLWP AiaOrjKrjg rd 
jjivcTTripLa yiyovjJLai 'Kepii'yEiv. rriv yovv evcppoffvvrjv rrjv aVo tov 
fjivaTLKov OLvov, oi) wapaEe^MKev avrog roig eavrov jj-adr^ralg Xiyojv, 
Xd[3eT€, TTiere, rovro fiov eari ro alfxa fC. r. \. XldXiv ydp avrog rd 
avjxfioXa rfjg evQiov oiKOvofiiag rolg avrov TrapeEiSov fxadrjralg, rrjy 
eiKoua rov ihiov aojfxarog TroLeiadai tt apaKeXevojjievog, .... dprto 

■)(^prj(TdaL crvixjjoXo) rov lEiov au)jxarog Trapehihov 

Here Eusebius calls the eucharistic bread, when given to the 
disciples a symbol and image of our Lord's body. 

Athanasius, In illud Evangelii, Quicumque dixerit. Paris, 1627. 

ii. 979. 

Il6<T0ig ydp yjpKSL ro aGjfxa Trpog (ipaxTtv, 'iva koi rov KOfffXov 
rravrog rovro rpocpr] yivrjrai ; dXXd Std rovro rrjg elg ovpavovg dva- 
l^daewg efivriyLovtvcre rov vlov rov dvdpojTroVf tva rfjg arojfxarLKrjg 
evvoiag avrovg d^eXKvar), Kai Xolttov rrjv elprffiivtjv (rdpKa l3pw(Tiv 
dvwdev ovpdviov, Kat TrvevfxariK^v rpo(priv Trap' avrov ^i^OfiEvr^v 
fidQioaiv' d ydp XeXdXriKa (prjalv vfxiv, TTVEVfid iari Kat ^ojri' laov 
rw el-KEiv, TO jxev ^elkvv^evov Ka\ diSofxevov viTEp rov KoafJLOv Eodrj- 
(XErai rpo(prfj wg TrvEVfxartKibg kv EKaar^, k. t. X. 

Here Athanasius affirms that our Lord's body in the eucharist 
is only spiritually eaten, thus falling under the lash of the eighth 
canon. 



F f 2 



436 FATHERS OF THE CHURCH ANATHEMATIZED. 

Cyril of Jerusalem, Myst. Catech. iv. Paris, 1631, p. 237. 
Qiars fXETa Trdarjg 7r\r}po(f)opiag, ojg arojfxarog /cat aifxarog fxera- 
Xaju/3aV(i;ju£j/ XpiOTOv' kv tvtto) ydp dprov Ei^orai aoi to aiojJLa, Kai 
ky rvTTw dlvov, dihorai aoi to aifxa. 

Myst. Catech. iii. Ibid. p. 235. 

'AXX' opa fjL}] v7rovo7]arr]g kKsiyo to jjivpov xpiXov elyai' &(r7rep Kai 
6 dpTog Tijg ev-^^apKTTiag, /xera r^y kiriKXriffiv rov ay iov VLvevfxarogy 
OVK en dpTog Xirog, dXXd cw/xa Xptarov' ovru) Kai to dycoy rovro 
fjivpop, OVK en \ptXdv, ov^' wc dy e'nroi rig Koiyov fier kTriKXrjariy, 
dXXd Xpi(TTov ')(dpia}xa. 

Here it is not to be denied that Cyril considers the same change 
to take place in oil by consecration, as is effected in the eucharis- 
tic elements. Will the Romans contend that oil is transubstan- 
tiated ? If not, then, according to Cyril, neither are the eucha- 
ristic elements. They are changed from common into holy, and 
are means of conveying grace. He affirms no more. 

Hilary, De Trinitate, viii. § 13. Edit. Wirceb. i. 231, 2. 

Naturam carnis suae ad naturam asternitatis sub sacramento 

nobis communicandae carnis admiscet nosque vere sub 

mysterio carnem corporis sui sumimus. 

§ 14 De naturali enim in nobis Christi veritate quae 

dicimus, nisi ab eo didicimus, stulte, atque impie dicimus 

Nunc enim et ipsius Domini professione, et fide nostra vere caro 
est, et vere sanguis est. 

§ 15. Q,uam autem in eo per sacramentum communicatae carnis 
et sanguinis simus ipse testatur dicens .... ille rursum in nobis 
p.er sacramentorum mysterium crederetur \ 

^ I have cited more passages than one from this writei*, because the strong 
terms in which he speaks concerning Christ's dwelling in us, and we in Him, by 
the reception of the holy eucharist, precisely the same which the Church of 
England uses, would be likely to deceive a person into an imagination of his fa- 
vouring transubstantiation, were it not that he, like the Church of England, has 
given such cautions as to the receiving of his terms, and added such expressions 



TRANSUBSTANTIATION. 



437 



Comment, in Matt- xiv. 16. 
Noiidum enim concessum Apostolis erat ad vitae aeternae cibum 
coelestem panem perficere et ministrare. 

Epiphanius, Anacephalceosis Hceres. torn. ii. lib. iii. § 8. Edit. 
Petav. ii. 154. 

'Ej^rav0a "he kv Xpiorw iar^vpoTroiovfJiivwy Trjg ^vva/xfwi; tov aprov, 
Kat TOV v^arog lar^yog' 'iva ovk aprog rifjuu yevT]raL ^vvafxig, dWd 
^vvafiig aproV Kai (^poja-ig fxkv 6 dprog, rf hvvajjug kv avr(p elg 
Ciooy6vr]aLv. 

Here Epiphanius compares the water of baptism with the bread 
of the eucharist, and expressly affirms that what we eat is bread. 

Basil. See above, p. 100. 

In his liturgy he applies the term reasonable and unbloody 
sacrifice to the elements before consecration : thus witnessing 
against the doctrine of the sacrifice of the mass, as taught by 
many in the Church of Rome. He prays only for a sacramental 
conversion of the elements for the benefit of the partakers ; thus 
incurring the anathema contained in the fourth canon on tran- 
sabstantiation. He also speaks of the communicants as having 
partaken of this " one bread and cup." 

Gregory Nazianzen, Orat. in Laudem Gorgonice, p. 187, Paris, 

1630. 

Et si quid uspiam Antityporum pretiosi corporis aut sanguinis 
manus recondiderat, id lacryrais admiscuisset, o rem mirabilem ! 
statim liberatam se morbo sentit. 

We are not called upon to place implicit faith in the miracle 

as sufficiently clear him from countenancing so gross an error. It is by " Sa- 
cramental Communion " in the body of Christ; in "a mystery ;" "by faith," 
that the partaking of the consecrated elements makes us one with Christ, and 
Christ with us. Unless the Romans can claim the Church of England on their 
side by virtue of these expressions, neither can they St. Hilary. If she is found 
condemned by their anathemas, so is he also. 



438 FATHERS OF THE CHURCH ANATHEMATIZED. 



here recorded, nor to commend the conduct of Gorgonias in re- 
serving from the Lord's table a part of the consecrated elements, 
which were given her to be eaten there. But be her conduct 
right or wrong, be the miracle true or false, it is clear that St. 
Gregory speaks of the elements after consecration as the figures 
of Christ's body and His blood. 

Gregory of Nyssa, In Baptismum Christi Orat. p, 802, 803, 
Paris, 1615. 

Nam et altare hoc sanctum, cui adsistimus lapis est natura 
communis. . . Sed quoniam Dei cultui consecratum . , . altare 
immaculatum est. . . . Panis item, panis est initio communis : 
sed ubi eum mysterium sacrificaverit, corpus Christi fit, et dici- 
tur. Eadem item verbi vis etiam sacerdotem augustum et 
honorandum facit, novitate Benedictionis a communitate Vulgi 
segregatum . . . cum nihil vel corpore vel forma mutatus ; sed, 
quod ad speciem externam attinet, ille sit, qui erat, invisibili 
quadam vi ac gratia invisibilem animam in melius transformatam 
gerens. 

Here Gregory declares the change in the elements by conse- 
cration, whereby they become the body and blood of Christ, to 
be the same which takes place in an altar by consecration, and in 
a man by ordination. Is the altar transubstantiated ? If so, into 
what t Is the man transubstantiated by being made a priest ? If 
not ; then neither are the Eucharistic elements transubstantiated 
according to Gregory of Nyssa, But Gregory says of the priest, 
that " his species remains as it was." Will the Romans tell us 
that this only means his " accidents" without substance ? 

Ambrose, De Sacrament, iv. c. 4. Edit. Venet. Tom. v. 
pp. 229—231. 

Q,uanto magis operatorius est, ut sint quae erant, et in aliud 
commutentur . . . forte dicis : speciem sanguinis non video. Sed 
habet similitudinem ; sicut enim mortis similitudinem sumsisti, ita 
etiam similitudinem pretiosi sanguinis bibis. 

Here he expressly affirms the sacred elements to remain what 



TRANSUBSTANTIATION. 



439 



they were, and yet at the same time to be changed into another ; 
the selfsame proposition that we have seen throughout, as Iraeneus 
speaks of the twofold character, earthly (as to substance), and 
heavenly (as to virtue). 

Ihid, 

Ipse dixit, et factum est ; ipse mandavit, at creatum est. Tu 
ipse eras, sed eras vitiis creatura ; posteaquam consecratus es, 
nova creatura esse coepisti. 

Is a man, I pray, transubstantiated by baptism ? If not, then 
neither are the Eucharistic elements, according to St. Ambrose. 

Ihid. 

In comedendo et potando carnem et sanguinem, quae pro nobis 
oblata sunt significamus. In similitudinem accipis sacramentuni, 
est figura corporis et sanguinis Domini, similitudinem pretiosi 
sanguinis bibis. 

Augustine, In Psalm, iii. 1. Paris, 1691, iv. p. 7. 

Cum adhibuit ad conviviura, in quo corporis et sanguinis sui 
figuram discipulis commendavit et tradidit. 

Contra Adamantum, c. 12. § 3. Ibid. viii. p. 124. 
Non enim Dominus dubitavit dicere, Hoc est corpus meum, 
cum signum daret corporis sui. 

Epist. ad Bontfacium. 

Si enim sacramenta quandam similitudinem earum rerum, qua- 
rum sacramenta sunt, non haberent, omnino sacramenta non 
essent . . . Sicut ergo secundum quendam modum sacramentum 
corporis Christi est . . . ita sacramentum fidei fides est. 

Enarratio in Ps. 98. Ibid. iv. p. 1066. 

Spiritaliter intelligite quod locutus sum : non hoc corpus quod 

videtis manducaturi estis Sacramentum aliquod vobis com- 

mendavi, spiritaliter intellectum vivificabit vos. 

If Augustine had set himself to write against transubstantia- 



440 FATHERS OF THE CHURCH ANATHEMATIZED. 



tion, could he have expressed himself more clearly against it ? 
If he had wished to incur the anathemas of the Council of Trent, 
how could he more effectually have done so ? 

Chrysostom, Epist. ad Ccesarium. Paris, 1835, iii. p. 897. 

Sicut enim antequam sanctificetur panis, panem nominamus, 
divina autem ilium sanctificante gratia, mediante sacerdote, libe- 
ratus est quidem appellatione panis, dignus autem habitus est 
Domini corporis appellatione, efiamsi naiura panis in ipso per- 
mansit, et non duo corpora, sed unum corpus Filii praedicatur : 
sic et hie divina, tyilpvadariQ^ id est, inundante corporis natura 
unum filium unam personam, utraque haec fuerunt. Agnoscen- 
dum tamen inconfusam et indivisibilem rationem non in una 
solum natura, sed in duabus perfectis. 

The genuineness of this epistle has been admitted by many 
eminent writers on the Roman side. Du Pin, Cent. v. p. 32. 
Harduin, and others mentioned in the Benedictine edition. It 
is cited by John of Damascus, the Presbyter Anastasius, Nice- 
phorus, and others : but rejected by Le Quien, Montfau9on, and 
others. See the caution of the Benedictine editors, in the edition 
from which the extract is made. However, it may be as well to 
add another passage from the same author. 

In 1 Ep. ad Corinth. 

KaQctTrep yap to cwjua eiceivo r/vwrai rw XptorJ, ovto) Kai rifxeXg 
avT<^ ^Lo. tov apTOV tovtov evovpeOa. 

Theodoret, Dial. I. Edit. Hal. 1772. iv. 26. 

Ovrog TO. bpiopeva <Tvp(^o\a rjjf tov aojjjLaTog Kai a'lpaTog Trpoatj- 
yopiq. TETip-nKEVf ov T^v ({>v(np pETa(ia\u)Vy dWa tyiv xdpiv Ty 
<pv(TEi TrpoffTsdeLKOjg. 

Dial. II. Ibid. iv. 126, 127. 
Ov^E yap peTCL tov ayiaapov ra pvaTiKa avpf3o\a Tfjg oiKEiag 
e^ioTTaTai (pvaziog' pivEi yap ettl Tfjg npoTEpag ovaiacy Kai tov 



TRANSUBSTANTIATION. 



441 



ff-^rjfxarog, Koi rov eidovg, Kat opara eari, ical aTrrct, ola /cat 7rp6- 
repoy i]v. 

. . . , oil yap (Tujfxa fJLOvov, aWd Kai dprog ^(orjg ovofid^eraL. 
ovTOjg avTog 6 KvpLog Trpotrrjyopevae. 

In these passages Theodoret expressly affirms that the nature, 
(jivffig, and substance, ovaia, of the consecrated elements, remain 
unchanged. 

Gelasius, de duahus in Christo naturis. In Bibl. Patrum, p. 3. 
tom. V. p. 671. Edit. Colon. 1618. 

Certe sacramenta quae sumimus corporis et sanguinis Christi 
divina res est, propter quod et per eadem divinae efficimur con- 
sortes naturae, et tamen esse non desinit substantia vel natura 
panis et vini : et certe imago et similitude corporis et sanguinis 
Christi in actione mysteriorum celebrantur. Satis ergo nobis 
evidenter ostenditur, hoc nobis in ipso Christo domino sen- 
tiendum, quod in ejus imagine profitemur, celebramus, et sumi- 
mus, ut sicut in banc, scilicet in divinam transeant, Sancto Spiritu 
perficiente, substantiam, permanente tamen in sua proprietate 
naturae, sic illud mysterium principale cujus nobis efficientiam 
virtutemque efficienter repraesentant. 

In illustration of the reality of our Lord's human nature in 
conjunction with the Godhead, Gelasius and other writers refer 
to the reality of the bread in the Eucharist, which is not de- 
stroyed by the sacramental conversion from common into holy. 
A reference to the Eucharist by the modern Roman writers, who 
suppose the bread to be annihilated, would only serve to illustrate 
the Monophysite or Eutychian heresy. 

Facundus, Defens. Trium Capp. lib. ix. Edit. Paris, 1629, 
p. 404, 405. 

Sacramentum corporis et sanguinis ejus, quod est in pane et 
poculo consecrato, corpus ejus et sanguinem dicimus, non quod 
proprie corpus ejus sit panis, et poculum sanguis, sed quod in se 
mysterium corporis sanguinisque contineant Quocirca 



442 FATHERS OF THE CHURCH ANATHEMATIZED. 



sicut Christi fideles sacramentum corporis et sanguinis ejus acci- 
pientes, corpus et sanguinem Christi recte dicuntur accipere, sic 
et ipse Christus sacramentum adoptionis filiorum cum suscepis- 
set, potuit recte dici adoptionem filiorum suscepisse. 

If Facundus had been writing against tran substantiation he 
could not more clearly have expressed himself. 

Macarius, Homil. 27. p. 164. Paris, 1621. 

Kat OTL ev rjj 'KiCKXr]ai^ Trpoac^iperaL dprog mi oiyog, ^Avtltvttov 
rrjg aapKug avrov /cat rov alfxaTog' mi ol iiETa\ajx(idvovreg e/c rov 
(f)aLvojj.epov dpruv, Trrev fiariKiog rrjv adpica rov Kvpiov iaQ'iovmv, 

Here Macarius has directly incurred the anathema of the 8th 
canon. 

^LFRic, Abp. of Canterbury. Epist. ad Wulfstan. 
Intelligite modo sacerdotes quod ille Dominus qui ante pas- 
sionem suam potuit convertere ilium panem et illud vinum ad 
suum corpus et sanguinem : quod ipse quotidie sanctificat per 
manus sacerdotum suorum panem ad suum corpus spiritualiter et 
vinum ad suum sanguinem. Non sit tamen hoc sacrificium cor- 
pus ejus in quo passus est pro nobis : neque sanguis ejus quem 
pro nobis efFudit : sed spiritualiter corpus ejus efficitur et san- 
guis : sicut manna quod de coelo pluit, et aqua quae de petra 
fluxit. Sicut Paulus Apostolus ait : Nolo enim vos ignorare 
fratres quoniam patres nostri omnes .... eandem escam spiri- 
tualem manducaverunt : et omnes eundem potum spiritualem 
biberunt. Bibebant autem de spirituali consequenti eos petra. 
Petra autem erat Christus. Unde dicit Psalmista ; panem coeli 
dedit eis ; panem angelorum manducavit homo. Nos quoque 
proculdubio manducamus panem angelorum : et bibimus de ilia 
petra, quae Christum significabat : quotiens fideliter accedimus 
ad sacrificium corporis et sanguinis Christi. — Routh, Script. 
Eccles. Opusc. p. 520, from Testiynonium Anliquitatis. Lond, 
1567, foL 54. b. 



HALF COMMUNION. 



443 



Half Communion. 

Council of Trent, Session XXI. 

Canon 1. — If any shall say, that by the command of God, or 
the necessity of salvation, all and sundry the faithful of Christ 
ought to receive both kinds of the most holy Sacrament of the 
Eucharist ; let him be anathema. 

Canon 3. — If any shall deny, that whole and entire Christ, the 
fountain and author of all graces, is received under the one kind 
of bread, because, as some falsely assert, he is not received under 
both kinds according to Christ's institution ; let him be anathema. 
See above, p. 295. 

Among the Fathers and Ecclesiastical writers anathematized 
by these canons, are the following : — 

Cyprian, Einst. ad Ccecilium. Edit. Wirceb. i. 185 — 9. 

Quoniam quidam vel ignoranter vel simpliciter in calice do- 
minico sanctificando, et plebi m'lni&trando, non hoc faciunt quod 
Jesus Christus Dominus et Deus noster, sacrificii hujus auctor et 
doctor, fecit et docuit ; religiosum pariter ac necessarium duxi 
has ad vos litteras facere .... ut si quis in isto errore adhuc 
tenetur, veritatis luce perspecta, ad radicem atque originem tra- 

ditionis dominicse revertatur Calix domini in Ecclesia 

semper et sititur et bibitur. 

Cyprian is speaking against those who, in the Eucharistic 
chalice, gave the people water without wine : how much more 
strongly would his anger have been excited against any who 
should have withheld the chalice altogether ! 

Julius, Bishop of Rome, Epist. ad Episc. jEgypt. Decret. iii. 
P. de Consecr. dist. ii. § 7. 

Cum omne crimen atque peccatum oblatis Deo sacrificiis dele- 
atur, quid de caetero pro delictorum expiatione Domino dabitur, 
quando in ipsa sacrificii oblatione erratur ? Audivimus enim 
quosdam schismatica ambitione detentos contra Divinos ordines, 



444 FATHERS OF THE CHURCH ANATHEMATIZED. 



et Apostolicas institutiones .... intinctam Eucharistiam po- 
pulis pro complemento communionis porrigere . . . quod quam 
sit Evangelicse et Apostolicas doctrinae contrarium, et consuetu- 
dini Ecclesiasticse adversum, non difficile ab ipso fonte veritatis 
probabitur, a quo ordinata ipsa sacramentorum mysteria processe- 
runt .... seorsum enim panis et seorsum calicis commendatio 
memoratur . . . . et ideo omnis deinceps talis error atque prae- 
sumptio cessare debet. 

The schismatical error and presumption condemned by Julius, 
was the giving the bread and wine together instead of separately : 
what would he have said of those who should give dry bread 
alone, and no wine at all ? 

Ambrose, Comment, in 1 Cor. xi. Venet. 1781. vii. Append. 

p. 174. 

Indignum dicit esse Domino qui aliter mysterium celebrat 
quam ab eo traditum est. Non enim potest devotus esse, qui 
aliter praesumit, quam datum est ab auctore. 

The institution of the sacrament in both kinds is admitted by 
the Councils of Constance and Trent ; let the Romans consider 
how St. Ambrose speaks of those who depart from that institu- 
tion. 

Leo I. Bishop of Rome, Sermo IV. in Quadrages. Bibl. Patr. 
Colon. 1618, vol. v. part 2. p. 822. 

Abdicant (Manichsei) enim se sacramento salutis humanae . . . 
cumque ad tegendum infidelitatem suam nostris audeant interesse 
mysteriis .... ore indigno corpus accipiunt, sanguinem autem 
redemptionis nostrce haurire omnino decUnant. 

If it was a mark of notorious heresy in the Manichees to refuse 
to receive the cup, how can it be accounted otherwise than here- 
tical to refuse to administer it ? 

Gelasius, Bishop of Rome. Epist. ad Majoric. et Joan. De- 
cret. iii. P. de Consecr. dist. ii. § 12. 
Comperimus autem quod quidam sumpta tantummodo corporis 



HALF COMMUNION. 



445 



sacri portione a calice sacri cmoris abstineant. Q,ui proculdubio 
(quoniam nescio qua superstitione docentur obstringi,) aut In- 
tegra sacramenta percipiant, aut ab integris arceantur, quia divisio 
unius ejusdemque mysterii sine grandi sacrilegio non potest pro- 
venire. 

Here superstition and sacrilege are the terms used by Gelasius 
to designate the conduct of those who refuse to receive the cup ; 
are not the same terms applicable to those who refuse to adminis- 
ter it ? 

The Fathers in the Council of Braga. Cone. vi. 562. 

Canon 1. — The sentence of Julius, cited above, is here stamped 
with the authority of a Council, and enforced on pain of suspen- 
sion and deposition. 

The Compilers of the Oriental Rubric, cited by Renau- 
dot, ii. p. 120. 

Sacerdoti non licet absque calice corpus sanctum tribuere. 

The following writers of the middle ages may serve to show 
how late it was free for those in communion with Rome to hold 
opinions on this subject at direct variance with the subsequent 
decrees of Trent. 

Albertus Magnus. 4 Sent. dist. 8. art. 13. Basil. 1506. 
vol. iv. 

An sacramentum sit unum vel plura. Cum fit confectio cor- 
poris Christi virtute sacramenti, non habetur sanguis ; . . . et 
cum conficitur sanguis virtute formse sacramentalis, non habetur 
corpus ; ergo verum corpus et verus sanguis, licet unita sint 
naturaliter, tamen sacramentaliter divisa sunt. 

Compare this with the Tridentine definition, pp. 229, 230. 

Alexander of Hales. Quaest. 32. Mem. 1. Art. 2. 1516. 
torn. iv. p. 123. 

Sumpto hoc Sacramento digne m utraqiie specie, major est 



446 FATHERS OF THE CHURCH ANATHEMATIZED, &C. 



effecius unius corporis mystici cum capite, quam sumpto sub 
altera, 

Compare this with the Tridentine declaration, p. 294. 

CFor Fathers censured on other subjects, see above, on Repent- 
ance, p. 386, on Purgatory, p. 355, on the Invocation of 
Saints, p. 406.) 



ADDITIONS AND CORRECTIONS. 



ADDITIONS. 
I. 

The references to Athanasius, p. 21, will be found in the 
Edition of liis Works, Paris, 1627, vol. i. p. 720, and 827. 

II. 

The passage of Sulpitius Severus, referred to p. 21, will be 
found in his Historia Sacra, lib. ii. Basle, 1556, p. 135, and is 
as follows : — 

Igitur apud Ariminum urbem Italise, Synodum congregari 
jubet. . . . Ita missis per Illyricum, Italiam, Aphricara, Hispa- 
nias, Galliasque Magistris officialibus acciti aut macti quadrin= 
genti et aliquanto amplius occidentales Episcopi, Ariminum con- 
venere ; quibus omnibus annonas et cellaria dare imperator 
praeceperat. Sed id nostris, id est Aquitanis Gallis, ac Britannis 
indecens visum, repudiatis fiscalibus, propriis sumptibus vivere 
maluerunt. Tres tantum ex Britannia, inopia proprii publico 
usi sunt, cum oblatam a casteris coUationem respuissent : sanctius 
putantes fiscum gravare, quam singulos. 

III. 

The Decree of Innocent III. concerning confession, inserted 
among the canons which pass under the name of the 4th Lateran 
Council : inadvertently omitted, p. 144. 

Canon XXI. 

Let every believer of both sexes, after he has come to years of 
discretion, faithfully make solitary confession of all his sins, at 



448 



ADDITIONS AND CORRECTIONS. 



least once in the year, to his own priest, and study to the utmost 
of his power to fulfil the penance enjoined him, reverently re- 
ceiving the sacrament of the Eucharist, at least at Easter, unless, 
perchance, at the advice of his own priest, he shall be induced to 
abstain from the receiving it, for a time, on some reasonable ac- 
count : otherwise, let him while living be denied entrance into 

the Church, and at death be deprived of Christian burial 

But let the priest be discreet and wary : that like a skilful phy- 
sician, he may pour in wine and oil upon the wounds of the 
injured person ; diligently inquiring the circumstances both of 
the sinner and the sin, by which he may prudently understand 
what sort of advice he ought to offer him, and what kind of 
remedy to apply, using different experiments for the cure of the 
sick person. 

Canon 21. 

Omnis utriusque sexus fidelis, postquam ad annos discretionis 
pervenerit, omnia sua solus peccata confiteatur fideliter, saltern 
semel in anno, proprio sacerdoti, et injunctam sibi posnitentiam 
studeat pro viribus adimplere, suscipiens reverenter ad minus in 
Pascha Eucharistise Sacramentum : nisi forte de consilio proprii 
sacerdotis, ob aliquam rationabilem causam ad tempus ab ejus 
perceptione duxerit abstinendum : alioquin, et vivens ab ingressu 

Ecclesiae arceatur, et moriens Christiana carea*^^ sepultura 

Sacerdos autem sit discretus et cautus, ut more periti medici 
superinfundat vinum et oleum vulneribus sauciati : diligenter 
inquirens et peccatoris circumstantias et peccati, per quas pru- 
denter intelligat, quale illi consilium debeat exhibere, et cujus • 
modi remedium adhibere, diversis experimentis utendo ad sanan- 
dum aegrotum. 

CORRECTIONS. 

Page 155, line 8, /or " press," reac? " Church." 
Page 168, line 3, for " scraped over," read " superficially 
erased." 



INDICES. 



I. 

INDEX TO THE COUNCILS. 

GENERAL, OR REPUTED GENERAL, COUNCILS. 

Aquileia, A.D. 1409. account of, 88 ; note, 105. 
Arimini, A.D. 359. account of, 10 ; note, 21. 

Basle, A.D. 1431 — 1442. account of, 91 ; note, 107 ; referred to, xv; 
76. 

Chalcedon, A.D. 451. account of, 13; note, 24; Canons of, 37; 

notes, 51 ; received in England, 3, 4, 5 ; referred to, xxxi ; 48 ; 68 . 
Constance, A.D. 1414. account of, 89; notes, 106; decrees, 142; 

notes, 352; referred to, xv; 76. 
Constantinople, A.D. 381. account of, 10; note, 21; decrees, 30; 

notes, 49 ; received in England, 3, 4, 5 ; referred to, xxxi ; 68 ; 

73. 

Constantinople, A.D. 553. account of, 14 ; received in England, 

5 ; referred to, 73. 
Constantinople, A.D. 680. account of, 16 ; note, 24 ; decrees, 

45 ; note, 61 ; received in England, 5 ; referred to, 68 ; 73. 
Constantinople, or Trullan, A.D. 692. account of, 16; notes, 25; 

referred to, 68; 370; 402. 
Constantinople, A.D. 754. account of, 77 ; notes, 97 ; referred to, 405, 
Constantinople, or Nice, A.D. 787. See Nice, 2. 
Constantinople, A.D. 861. account of, 80. 

Constantinople, A.D. 869. account of, 81 ; Canons, 121 ; note, 344; 

referred to, xv ; 73. 
Constantinople, A.D. 879- account of, 81 ; note, 101. 



450 



INDEX TO THE COUNCILS. 



Ephesus A.D. 431. account of, 11; note, 24 ; decrees, 33; notes, 

51 ; received in England, 3, 4, 5 ; referred to, 68 ; 73. 
Ephesus, A.D. 449. account of, 12 ; note, 24. 
Ferrara, A D. 1438. See Florence. 

Florence, A.D. 1439. account of, 92; note, 108; decree, 152; note, 
354 ; referred to, xvi. 

Lateran, A.D. 1123. account of, 83; note, 102; Canons, 125 ; note, 
345 ; referred to, 49. 

Lateran, A.D. 1139. account of, 83; Canons, 126; notes, 345; 
referred to, XV ; 49; 53. 

Lateran, A.D. 1179- account of, 84. notes, 103; Canons, 128; 
notes, 345 ; referred to, xv. 

Lateran, A.D. 1215. account of, 84; notes, 103; Canons, 132; 
notes, 346 ; referred to, xv ; 23 ; 60. 

Lateran, A.D. 1512. account of, 94; decree, 154; note, 359; re- 
ferred tOj xvi. 

Lausanne, A.D. 1449- See Basle. 

Lyons, A.D. 1245. account of, 86; note, 104 ; referred to, xvi. 
Lyons, A.D. 1274. account of, 86 ; notes, 104; referred to, xvi. 
Lyons, A.D. 1511. See Milan. 
Milan, A.D. 1511. account of, 94. 

Nice, A.D. 325. account of, 7 ; notes, 18 ; Canons, 26 ; notes, 48 ; 

received in England, 3, 4, 5 ; referred to, 48 ; 68 ; 73 ; 417- 
Nice, 2. A.D. 787- account of, 78 ; notes, 98 ; decrees, 109 ; note, 

343 ; referred to, xiv ; 73 ; 74 ; 75. 
Pavia, A.D. 1423. See Sienna. 
Perpignan, A.D. 1409. account of, 88. 
Pisa, A.D. 1409 ; account of, 88 ; note, 105. 
Pisa, A.D. 1511. See Milan. 

Sardica, A.D. 347. account of, 9 ; notes, 19; referred to, 54 ; 58 ; 64 ; 
Sienna, A.D. 1423. account of, 90. 

Trent, A.D. 1545. account of, 94 ; note, 108 ; Canons, 156 ; notes, 359 ; 

referred to, xiii ; xvi ; xxxvi ; 53 ; 417, 420, 429, 443. 
Vienne, A.D. 1311. account of, 87. 

OTHER COUNCILS. 

Aix la Chapelle, A.D. 809. referred to, 82. 
Ancyra, A.D. 315. referred to, 51. 

Antioch, A.D. 341. Canon, 38; notes, 54; referred to, 20; 52; 58. 
Antioch, A.D. 431 . referred to, 12. 
Aquileia, A.D. 380. referred to, 23. 
Braga, A.D. 675. referred to, 445. 
Cabaillon, A.D. 813. referred to, 385, 

12 



INDEX TO THE COUNCILS. 



451 



Calchuythe, A.D. 785. Canon, 5. 

Carthage, see Milevi. 

Carthage iii. A.D. 397. referred to, 428. 

Clarendon, A.D. 1164. referred to, 21. 

Constantinople, A.D. 448. referred to, 13. 

Constantinople, A.D. 814. referred to, 79- 

Constantinople, A.D. 1441. account of, 93; 358. 

Eliberis, A.D. 305. Canon, 419. 

Francfort, A.D. 794. referred to, 79 ; Canon, 99 ; 

Gangra, A.D. 340. Canon, 38 ; note, 53. 

Hatfield, A.D. 680. Canon, 5. 

Laodicaea, A.D. 367. Canons, 40 ; note, 55 ; 69 ; 405, 424. 
Milevi, A.D. 416. referred to, 21 ; 55. 

Neocsesarea, A.D. 315. Canon, 37; note, 52 ; referred to, 62; 69. 
Paris, A.D. 824. referred to, 79. 
Rome, A.D. 382. referred to, 22, 



Gg2 



452 



II. 

INDEX TO THE AUTHORS AND TO THE WORKS 
WHICH ARE CITED OR REFERRED TO IN THIS 
VOLUME. 

[The chief works which have been consulted in making this list, 
are, Dupin's Ecclesiastical History, the Biographical Dictionary, Lond 
1789, and Clarke's Concise View of Sacred Literature. Every name 
has been inserted which there was any excuse for noticing, in the 
hope that a concise manual of this kind may be of use to students 
in the country. R. stands for reference,] 

Abbas Uspergensis, Conrad of Lichtenau, Abbot of Ursberg, circ. 

1215. Chronicon. Basil, 1569- R. 100. 
Abraham, Bartholomew, of Crete, Letter to Abp. of Ravenna, cited in 

Labbe and Cossart. R. 108. 
jElfric, Archbishop of Canterbury, circ. 990. Canons, in Wilkin's 

Concilia. R. 4. Epistle to Wulfstan, Abp. of York, in Routh. 

R. 442. 

Albertus Magnus, Bishop of Ratisbon, circ. 1260. Commentary on 
the Books of Sentences. Basil, 1506. R. 445. 

Alexander of Hales, a Friar, circ. 1230. Summary of Theology, cited 
by Stillingfleet. R. 372. Edit. 1516. sine loco. R. 445. 

Alexius Aristenus, Steward of the Church of Constantinople, circ. 
1166. Notes to the Canons, in Beveridge's Pandect. R. 56, 57. 

Alphonsus de Castro, a Spanish Friar, circ. 1540. Against Heresies. 
Paris, 1571. R. 347 ; 354. 

Ambrose, -Sf. Bishop of Milan, circ. 374. Opera, Venet. 1781. R. 384, 
386, 387, 419, 438, 444. 

AmpMlocius, Bishop of Iconium, circ. 370. Canon of Scripture, in 
Beveridge's Pandect. R. 425. 

Andrews, Lancelot, Bishop of Winchester, circ. 1620. Opuscula, Lon- 
don, 1629 R. 393. Sermon on Resurrection, 1641. R. 393. 

Antididagma Coloniense, a reply of the Chapter of Cologne to a pub- 
lication of Hermann, their Archbishop, supposed to have been 
from the pen of Bucer. Colon. 1542. R. 395. 



INDEX TO THE AUTHORS. 



453 



Athanasius, St., Patriarch of Alexandria, circ. 326. Opera. Paris, 

1627. R. 21; 356; 407; 422, 435. 
Athenagoras, an Athenian Philosopher converted to the Christian faith, 

circ. 178. Opera. Wirceb. 1777- R. 418. 
Augustine, St., Bishop of Hippo, circ. 395. Opera. Edit. Benedict. 

R. 392, 409, 439. 

Azorius, John, a Spanish Jesuit of the l6th century. Cited Dy Labbe 

and Cossart. R. 105. 
Balsamon, Theodore, Chancellor of the Church of Constantinople, 

circ. 1180. Dissertations on the Canons, in Beveridge's Pandect. 

R. 57. 

Baronius, Ccesar, a Cardinal, 1576. Annals, cited by Labbe and Cos- 
sart. R. 15. 

Bayley, Thomas, a Roman Controversialist, at one time sub-dean of 
Wells, circ. 1650. End to Controversy. Doway, 1654. R. xxix. 

Bellarmine, Robert, Archbishop of Capua, a Cardinal, 1599- De 
Sacramento Matrimonii, cited by Stillingfleet. R. 404. 

Bernard, St., Abbot of Clairvaux. 1115. Works. Colon. 1641. 
R. 373. 

Beveridge, William, Bishop of St. Asaph. 1704. Pandect of the Ca- 
nons. Oxford, 1672. R. 9, 11, 18, 21, 54, 56, 57, 60, 82. Co- 
dex EcclesicB Primitivce Vindicatus. Lond. 1678. R. 18. 

Bibliotheca Patrum, Colon. 1618. p. 357, 441, 444. 

Bingham, Joseph, an English Presbyter. 1700. Works. London, 1726. 
R. 48. 

Binius Severinus, Canon of Cologne. 1600. Notes to the Canons, in 
Labbe and Cossart. R. 15, 21, 82, 98, 107. 

Bonaventure, John, a Cardinal. 1274. Commentary on the Books of 
Sentences, cited by Stillingfleet. R. 372. Psalter of our Lady. 
Paris, 1512. R. xviii. 407. 

Bossuet, James Benigne, Bishop of Meaux. I69O. Exposition of Doc- 
trine in the Catholic Church. R. xviii. 

Bramhall, John, Archbishop of Armagh, I66O. Works. Dublin, 1677- 
R 392. 

Brett, Thomas, an English Presbyter, 1718. Collection of Liturgies. 

Lond. 1720. R. 377. 
Bull, George, Bishop of St. David's, 1702. Works. Oxford, 1827. 

R. 99, 100. 

Bidlarium Magnum, Luxembourg, 1727- R. 379- Rom. 1740. R. 411. 
Burchard, Bishop of Worms, 996. Decreta. Paris, 1549. R. 378. 
Burnet, Gilbert, Bishop of Salisbury, 1689- Commentaries on the Arti- 
cles. Oxford, 1814. R 365. 



454 



INDEX TO THE AUTHORS. 



Cajetan, Cardinal, (Thomas de Vio), 1517. Opuscula. Lugd. 1562. 

R. 379. Commentary on Aquinas, cited by Stillingfleet. R. 372. 
Canon Law, Corpus Juris Canonici, a Pithaeo. Paris, 1G87. R. 73, 75, 

369, 392, 443, 444. 
Cassander, George, a learned Roman, 1560. Works. Paris, 16 16. 

R. 389, 394. 
CatecMsmus ad Parochos. Lugd. 1676. R. 371- 

Catharinus Ambrose, Bishop of Conza, 1551. Remarks upon Cajetan's 

Commentaries. R. 382, 386. 
Cave, William, an English Presbyter, 1686. Historia Literaria, cited 

by Routh. R. 74. 

Chillingworth, William, Chancellor of Salisbury, 1638. Religion of 

Protestants. Lond. 1727. R. xxi. 
Chrysostom, St. John, Patriarch of Constantinople, 398. Works. Paris, 

1624. R. 360. Paris, 1835. R. 386, 440. 
Claggett, William, an English Presbyter, 1683. Sermons. Lond. I690. 

R. xxi. 

Clemens, St., Presbyter of Alexandria, 194. Works. Wirceh. 1778, and 
Lugd. 1616. R. 387, 418, 432. 

Clingius, a Franciscan, in the l6th century. Summary of Christian 
Doctrine. Colon. 1570. R. 394. 

Cochlceus, Johannes, a German Divine, 1538. Published the pre- 
tended canons of the 4th Lateran Council, cited by Taylor. 
R. xvi, 85. 

Code of the Primitive or Ante-Nicene Church, commonly called Apos- 
tolical. R, 18, 53, 54, 402, 421. 

Collier, Jeremy, an English Bishop, 1713. Ecclesiastical History. 
Lond. 17O8. R. 21, 99, 103, 104, 393. 

Concilium Tridentinum. Rom. 1763. R. 95, 359. 

Cotelerius, John, Reg, Prof. Grsec. Paris, 1676. Ecclesice GrceccB Mo- 
nument a. Paris, 1681. R. 349- 

Courayer, Peter, a Roman Presbyter, 1760. Defense de la Dissertation 
sur la Validite des Ordinations des Anglois. Bruxelles, 1726. 
R. xxxii; 389, 393. 

Cyprian, St., Bishop of Carthage, 248. Works. Wirceb, 1782. R. 
356, 384, 387, 434, 443. 

Cyril, St., Patriarch of Alexandria, 412. Works. Paris, 1573. R. 357, 
360. 

CyriZ, S^., Patriarch of Jerusalem, 348. Works. Paris, 1631. R 436. 
Dacher, cited by Lenfant. R. 354. 

Dionysius Exiguus, a Scythian Monk, 533. Collection of Canons, in 
Labbe and Cossart, R, 56, 57, 58. 



INDEX TO THE AUTHORS, 



455 



Doyle, James, a Roman Bishop in Ireland, 1829. Abridgment of Chris- 
Han Doctrine. Dublin, 1828. R. 371, 384, 404. 
Dupin, Lewis, a Doctor of the Sorbonne, 1684, History of Ecclesiastical 

Writers. Lond. 1692. R. 85, 104. 
Durandus de S. Porciano, Bishop of Meaux, 1326. Commentary on 

the Books of Sentences, cited by Stillingfleet. R. 404. 
Epiphanius, Metropolitan of Cyprus, 368. Works. Colon. 1682. 

R. 343, 407, 419, 423, 427, 437. 
Estius, a Roman writer. Commentary on the Sentences of Aquinas. 

Duac. 1616. R. 372. 
Evagrius Scholasticus, Native of Syria, 594. Ecclesiastical History. 

Cantab. 1720. R. 24. 
Eusehius, Bishop of Caesarea, 320. Ecclesiastical History. Cantab. 

1720. R. 19, 422. Life of Constantine, ibid. R. 9- Demonstratio 

Evangelica. Colon. 1688. R. 435. 
Facundus, Bishop of Hermiana, 540. Defence of the three chapters. 

Paris, 1629. R. 441. 
Faith of the (soi-disant) Catholics, i. e. of the Roman schismatics, by 

Berington and Kirke. Lond. 1830. R. xviii, xxix, 406. 
Fisher, John, Bishop of Rochester, a Cardinal, 1535. Refutation of 

Luther's Assertions. Ant. 1523. R. 354, 411. 
Gamier, John, a French Jesuit, 1650, published Liber Diurnus. R. 10, 

25, 74. 

Gelasius, Patriarch of Rome, 495. On the two natures in Christ, in 

Bibliotheca Patrum. R. 441, 444. 
Gibson, Edmund, Bishop of London, 1745. Codex Juris Ecclesice An- 

glicance. Oxford, 1761. R. 4. 
Goar, James, a Dominican Friar, 1640. Rituale Grcecorum. Paris, 

1647. R. 101, 383. 
Goter, John, a Roman Controversialist of the 17th century. Nuies 

Testium. London, 1686. R. xxix. 
Gregory the Great, Patriarch of Rome, 590. Works. Rom. 16 13. R, 

12, 24, 369, 420, 428. 
Gregory XV. Patriarch of Rome, 1622. Constitutiones, 1622. R. 379. 
Gregory XVL Patriarch of Rome, 1832. Encyclical Epistle. R. 408, 
Gregory, St., Bishop of Nazianzum, Patriarch of Constantinople, 378. 

Works. Paris, 1630. R. 356, 424, 437- 
Gregory, St., Bishop of Nyssa, 371. Works. Paris, 1615. R. 356, 

409, 438. 

Grier, Richard, an Irish Presbyter, circ. 1828. Epitome of General 

Councils. Dublin, 1828. R. 354. 
Hammond, Hefiry, Archdeacon of Chichester, 1643. Wot^ks, London, 

1674. R. xxi. 



456 



INDEX TO THE AUTHORS. 



Harding^ Thomas, an English Divine of the Roman Communion in 

the l6th century, cited by Courayer. R. 389. 
Hervetus, Gentianus, Canon of Rheims, 1560. Translation of Canons, in 

Routh. R. 58. 

Hilary, St., Bishop of Poictiers, 354. Works. Wirceb. 1785. R. 356, 
360,422, 436. 

Hosius, Stanislaus, Cardinal, Bishop of Warmia, 1561. Works. Co- 
lon. 1584. R. 394. 

Hoveden, Roger de. Professor of Theology at Oxford, 1198. Annals 
of England. Lond. 1596. R. 99- 

Ibas, Bishop of Edessa, 451. Letter to Maris the Persian. R. 15. 

Jerome, St., a Roman Presbyter, 392. Works. Basil, 1524. R. 356, 
387, 420, 426. 

Jeremy, Patriarch of Constantinople, 1576, cited by Routh. R. 23. 
Jewell, John, Bishop of Salisbury, 1560, Replie to Harding. Lond. 
1609. R. 393. 

Ignatius, St., Bishop of Antioch, 107. Epistles. Russell's Edition, 
Lond. 1746. R. 14. 

John of Antioch, Patriarch of Constantinople, 564. Collection of Ca- 
nons, in Justel, R. 56. 

Johnson, John, an Enghsh Presbyter, 1700. Clergyman's Vade Mecum. 
Lond. 1723. R. 21, 58. 

IrencBus, St., Bishop of Lyons, 178. Against Heresies. Oxford, 1702. 
R. 343, 355, 418, 431. 

Isidore, Mercator, Canonist, 860. Translation of Canons, in Labbe 
and Cossart. R. 56, 58. 

Julius, Patriarch of Rome, 337- Epistles, in Canon Law. R. 443. 

Julius IL, Patriarch of Rome, 1513. Bull, in BuUarium Magnum. 
R. 411. 

Ivo, Bishop of Chartres, 1092. Excerptiones Decretorum, in the Canon 

Law. R. 75. . 
Justel; Henry, a French Protestant, 1650. Bibliotheca Juris Canonici 

Veteris. Paris, 1661. R. 49, 58. 
Justin Martyr, native of Samaria, 140. Works. Wirceb. 1777- R. 

429. 

Justinian, Emperor. 527. Novellce Constitutiones. Collatio Nova. Ant. 
1575. R. 57. 58. 

King, John, an English Presbyter, Rites and Ceremonies of the Greek 

Church in Russia. Lond. 1772. R. 383. 
Labbe, Philip, a French Jesuit, and Cossart, Gabriel, Sacro-Sancta 

Concilia. Paris, 1671 — 1672 , R. passim. 



INDEX TO THE AUTHORS. 



457 



La Marline, Alphonse de. Pilgrimage to the Holy Land. Loud. 1835, 
R 403. 

Lactantius, Lucius, Coecil. Firmin. 306. Works. Wirceb. 1783. R. 419. 
Le Bas, Charles Webb, an English Presbyter (living) , Life of Wickf. 

Lond. 1832. R. 352. 
Lenfant, James, a Genevan Writer, 1688. History of the Council of 

Constance. Cited by Grier. R. 354. 
Leo I. Patriarch of Rome, 461. Epistles in Bibliotheca Patrum. Colon. 

1618. R. 357, 444. Also in Labbe and Cossart, R. 61. 
Leo. H. Patriarch of Rome, 682. Epistles in Labbe and Cossart. R. 64. 
Leo X. Patriarch of Rome, 1521. Bulls, in Bullarium Magnum. R. 

411. 

Le Quien, Michael, a Dominican, 1700. Cited by Courayer. R. 389. 

Oriens Christianus. Paris, 1740. R. 87, 103, 105. 
Liber Diumus Romanorum Pontijicim in Routh. R. xv, 10, 25, 61, 73, 

74,75. 

Liberatus, Archdeacon of Carthage, 553. Breviarium, in Labbe and 

Cossart. R. 16. 
Liturgy of St. Basil, R. 80, 100, 355. 377, 437. 
Liturgy of St. Chrysostom. R. 391. 
Liturgy of St. James. R. 391. 
Liturgy, Roman. R. 355, 390. 

Mabillon, John, a French Benedictine, 1687. Museum Italicum. Cited 

by Routh. R. 75. 
Macarius, St., the Elder, an Egyptian Monk, 360. Homilies. Francof. 

1594. R. 357. Paris, 1621. R. 442. 
Marat, a Jesuit, I7th Century. Commentaries upon Thomas Aquinas. 

Paris, 1633. R. 3C4, 396. 
Manuale Ordinandorum. Lugd. 1827. R. 370. 

Marca, Peter de, Bishop of Conserans, 1641 . De Sacramento Eucharistice. 

Paris, 1682. In defence of Vigilius, in Labbe and Cossart, R. 15. 

Dissertat. Posthum. Cited by Courayer. R. 393. 394. 
Mason, Francis, Archdeacon of Norfolk, I619. Vindicice Eccles Anglic. 

Lond. 1625. R. 392. 
Matthew Paris, Monk of St. Albans. 1241. History of England. Lond. 

1640. R. XV, 85, 103, 347. 
Mede, Joseph, an Enghsh Presbyter, 1620. Christian Sacrifice. R. 392. 
Melito, Bishop of Sardis, 177- Canon of Scripture, in Eusebius, Eccle- 
siastical History. R. 420. 
Merlin, James, Canon of Notre Dame, 1520. Collection of the General 

Councils. Colon. 1530. Paris, 1535. R. xv, xvi. 
Michael Cerularius, Patriarch of Constantinople, 1043. Epistles in 

Coteler. Eccles. Graec. Mon. R. 349- 
Minutius Felix, a Roman, 210. Works, Wirceb. 1782. R. 418, 



458 



INDEX TO THE AUTHORS. 



Missale Francorum. Venet. 1748. R. 398. 

Mosheim, James Lawrence, a German Divine, 1740. Ecclesiastical 

History. Lond. 1811. R. 87, 105. 
Muratori, Lewis Anthony, a learned Italian, circ. 1700. Lituryia Ro- 

mana Vetus. Venet. 1748. R. 398. 
Naclantus, James, Bishop of Chiozza, 1477. Commentary on St. Paul's 

Ejjistle to the Romans. Cited in the English Homilies. R. xviii. 
Nauclerus, or Vergehaus, John, Rector of Tubinga, 1480. Universal 

Chronicle. Tubinga. 1514. R. xv, 85, 347- 
Nicholas L Patriarch of Rome, 862. Epistles, in Labbe and Cossart. 

R. 74. 

Occam, William, Native of Ockham in Surrey, a Grey Friar, 1330. 

Conclusions on Speculative Divinity. Lugd. 1495. R. 346. 
Optatus, Bishop of Milevi, 370. Works. Wirceb. 1789. R. 387. 
Ordo Administrandi Sacramenta in Missione Anglicana, Lond. 1831. R. 

xliv. 

Origen, Catechist of Alexandria, 230. Works. Wirceb. 1780. R. 55, 

406, 419, 421, 433. 
Paschase,Radbert, Ahhot of Corhey, 8U. Works. Paris. 1618. R. 396. 
Perron, James Davy du. Cardinal, Abp. of Sens, 1 604. Du S. Sacrement 

de I'Eucharistie. Paris, 1622. R. 389. 393. 
Peter, Patriarch of Antioch, 1040. Epistles, in Coteler. Eccles. Graec. 

Monum. R. 350. 

Peter, ofLomhardy, Bishop of Paris, 1141. Books of Sentences. Colon. 
1576. R. 347. 

Photius, Patriarch of Constantinople, 858. Epistles. London. 1651. 
R. 348. 

Platina, Bartholomew, or Baptist, Keeper of the Vatican Library, 1467. 

Lives of the Popes. 1485. R. xv. 85, 104, 347. 
Pontificale Romanum. Antwerp. 1758. R. xxxviii., xliii. 
Reformatio Legum Ecclesiasticarum, by authority of Henry 8th and 

Edward 6th. Lond. 1640. R. 21. 
Renaudot, Eusebius, Prior of Frossay, 1700. Liturgiarum Orientalium 

Collectio. Paris, 1716. R. 101,377, 445. 
Richelieu, John Armand de, a Cardinal, 1618. Method of Converting 

Separatists. Cited by Courayer. R. 389. 
Routh, Martin, President of Magdalen College, Oxford, (living) 

Scriptorum Eccles. Opuscula. Oxford, 1832. R. 10, 11, 24, 25, 

48, 58, 74, 75. 442. 
Sacramentarium Gelasianum, a Muratorio. Venet. 1748. R. 398. 
Sacramentarium Gregorianum, a Menard. Paris, 1542. R. 383. 

a Muratorio, Venet. 1748. R. 398. 

Simeon Logethetes, Canonist, 1 170. Epitome of Canons, in Justel. R. 56. 
Sirmond, James, a Jesuit of 17th century, cited by Stillmgfleet. R, 372. 



INDEX TO THE AUTHORS. 



459 



Socrates, native of Constantinople, 440. Ecclesiastical History . Cantal). 

1720. R. 9, 11, 19, 22, 24, 54, 345, 385. 
Sozomen, native of Palestine, 440. Ecclesiastical History. Cantab. 

1720. R. 9, 11, 19, 22, 385. 
Stillingjleet, Edward, Bishop of Worcester, 1689. Rational Account 

of the Grounds of the Protestant Religion. Lond. 1665. R. xxii. 

Council of Trent disproved by Catholic Tradition, Lond. I688. 

R. 372, 403, 404. 
Suarez, Francis, a Spanish Jesuit, 1580. R. 382. 
Sulpitius Severus, native of France, 400, Sacred History. Basil, 1556. 

R. 21. 

Taylor, Jeremy, Bishop of Down and Connor. 1662. Works, Lond. 

1822. R. 50, 85. 

Tertullian, native of Carthage, 200. Works. Wirceb. 1780. R. 418, 
433. 

Theodore, Bishop of Mopsuestia, 403. On the Incarnation. R. 15. 
Theodoret, Bishop of Cyrus, 423. Eccles. Hist. Cantab. 1720. R. 9, 

11, 19, 22, 23, 50, 409. Works. Hal. 1769. R. 55. 440. 
Tonstall, Cuthbert, Bishop of Durham, 1553. De Eucharistia. Paris, 

1554. R. 347. 

Veteres Vindicati, a Reply to Mr. Sclater of Putney, who for a short 

time was converted to the Roman Schism. Lond. 1687. R. 
Vincentius Lirinensis, a native of France, 434. Admonition against 

Heretics. Paris, 1569- R. Title Page. 
Vitriaco, James de, Cardinal, 1220. History of the East and West. 

Cited by Stillingfleet. R. 372. 
Wake, William, Archbishop of Canterbury, 17 16. Discourse on the 

Holy Eucharist. Lond. 1687- R. 
Walden, Thomas, an English Friar, 1430. De Sacramento Eucharistice. 

Venet. 1579. R. 346. 
Waterland, Daniel, Archdeacon of Middlesex, 1738. Works. Oxford, 

1823. R. xxi. 

Wickliff, John, Professor of Divinity at Oxford, 1372. Trialogus. 

Cited by Le Bas. R. 352. 
Wilkins, David, Archdeacon of Suffolk, 1724. Concilia Magnce Bri- 

tannicB et Hibernice. Lond. 1737. R- 5, 6. 
Zonaras, Joh?i, a Greek Canonist, 1118. Commentary on the Canons, 

in Beveridge's Pandect. R. 57- 



460 



III. 

INDEX TO THE DOCTRINES, 

Absolution, Trent, 261 ; 380, 386. 

Attrition, Trent, 252, 378. 

Baptism, Sacrament of, Trent, 218, 370. 

Canon of the Old Testament, the additional books rejected, 
Laodicsea, 41, 56; enjoined, Trent, 159, 362; rejected by the 
Fathers, 420. 

Clergy, Celibacy of, against, Nice I. 28; 49; Gangra, 38, 153; 
enjoined, Lateran I. 125; 345 ; II. 126; 345 ; Trent, 329 ; Re- 
ferred to, 349, 350, 358. 

Clergy, Marriage of, after ordination, against, Neocsesarea, 37; and 
note, 52 ; treated of, 62. 

Communion in one kind, Constance, 144 ; and note, 353 ; Trent, 
290 ; 295 ; 388 ; 403 ; condemned by the Fathers, 443. 

Confession, enjoined by Lateran IV. 447 ; Trent, 255 ; 378, 385, 
386. 

Confirmation, Trent, 223; 371. 
Contrition, Trent, 252 ; 384. 

Creed, New, forbidden, Ephesus, 33 ; Chalcedon, 37 ; indirectly, 

Trent, 156, 359- 
Creed of Pius IV. Referred to, xxvi. Given at length, xlvi. 
Eucharist, Trent, 225, 238 ; adoration of, 231; preparation for, 

234 ; use of, 236. Notes, 372 and following. 
Extreme Unction, Trent, 270, 287, 382. 
Good Works, Trent, 208, 367- 

Heretics, treatment of, Lateran III., 128, 346 ; IV. 133, 348 ; 
Constance, 151, 353. 

Images, use of, in religious worship, enjoined, Nice II. 109 ; Constan- 
tinople IV , ]23 ; Trent, 335 ; and note, 408 ; condemned by the 
Fathers, 417. 

Indulgences, Trent, 339, 409- 

Infallibility, R. 411. 



INDEX TO THE DOCTRINES. 



461 



Invocation of Saints, and Angels, Laodicaea, 40, 55. Trent, 335 ; 

and note, 405. See also 78, 98. 
Justification, Trent, 170 ; 199, 364. 
Mass, Canon of, Trent, 303, 398. 
Mass, Sacrifice of, Trent, 298, 309; 388. 
Mass, Solitary, Trent, 305, 401. 
Matrimony, Trent, 324, 326, 403. 

Oath, value of, Lateran III. 128; 345 ; Constance, 151, 353. 
Orders, Trent, 314, 320; 403. 

Original Sin, Trent, 164 ; Effect of Baptism upon, ibid. 166 ; 363. 
Prayers FOR THE Dead, 401. 

Prayers, in the People's own language, enjoined, Lateran IV. 141, 

351, against, Trent, 307; 402. 
Priest's Intention, necessary for Validity of Sacraments, Trent, 217; 

and note, 369. 

Purgatory, taught, Florence, 152; Trent, 333; contrary to the 
Fathers, 354. 

Relics, use of, enjoined, Nice II., 120; Trent, 335. 
Repentance, or Penance, rite of, Trent, 245, 278, 376. 
Sacraments in general, Trent, 213 ; 369- 
Satisfaction, Trent, 265; 381. 
Spiritual Relationship, Trent, 331. 

Supremacy of Roman Church and Pontiff, witnessed against, Nice 
I., 26, 27, 48 ; Constantinople I., 30, 31, 32, 49, 50 ; Ephesus, 
34, 51 ; Antioch, 38, 39, 55; Chalcedon, 42, 43, 56 ; Constan- 
tinople IIL, 45, 46, 47, 61 ; proclaimed, Lateran IV., 138, 140, 
348; Florence, 153; 358. Treated of, 64. xxxi. 

Tradition. Constantinople IV., 121, 344; Trent, 159, 361. 

Transubstantiation, against, Laodicaea, 40, 56; taught, Lateran 
IV., 132, 346; Trent, 225. 372; condemned by the Fathers, 429- 

Water mixed with wine in Eucharist. R. 402. 



462 



IV. 

MISCELLANEOUS INDEX. 

Britain, Church of, owned no subjection to the Roman See, 48, 51 ; 
had Bishops at the Councils of Sardica and Ariminum, 10. 

Creed, Nicene or Constantinopolitan, 18, 11, 23, 157, 359. This the 
only foundation of the Church, 157, 359- 

Councils, disputed, reasons for rejecting, xiii — xvi. 

England, Civil Government of, receives the first four General Coun- 
cils, 3. 

• Church of, receives the first six General Councils, 5 ; rejects 

the Deutero-Nicene, 79, 99- 

King of, his Supremacy over the Church, in what sense 

recognised by the Church, 21, 58, 66. Authority for this in the 
decrees of Antioch and Carthage, 21, 58. Abuse of the Supre- 
macy by the Statutes of Praemunire, 67 ; this never sanctioned by 
the Church, 67- 

Clergy of, Marriage of, after Ordination, 52. 

FiLiOQUE, Interpolation of, in Nicene Creed, 22, 102, 349, 350, 

Fundamentals in Religion treated of, xx. 

Heresy, articles of, exhibited against the Church of Rome by Photius, 
Patriarch of Constantinople, 348 ; by Michael Cerularius, Pa- 
triarch of Constantinople, 349 j by Peter, Patriarch of Antioch, 
350 ; by the Council of Constantinople, 358. 

condemnation for, pronounced against the following Roman 

Patriarchs: Honorius, 16; Gregory 12th, 105; Benedict 13th 
105, 106; Alexander 5th, 106. 

Heresies condemned, Arian, 7, 9, 10 ; Macedonian, 10 ; Nestorian, 
11; Eutychian, 13, 14; Monothelite, 16; Eustathian, 54. 

^ — guilt of, chargeable upon the Church of Rome, Carpocra- 

tian, 343; Collyridian, 407; Eustathian, 84, 126, 345; Mani- 
chean, 444. 

Justinian, Emperor, gives the force of civil law to the decrees 

made or confirmed by the first four General Councils, 52. 
Latin Bishops in the East, 84, 103. 



MISCELLANEOUS INDEX. 



463 



Press, Control over, by the Bishops in the Roman Communion, 1 54, 

163, 359. 
Rome. See Heresy, and Heresies. 

Popes or Patriarchs of, deposed, Silverius, 15; Gregory 12th, 

88; Benedict 13th, 88, 105; Alexander 5th, 105; John 23d, 
106 ; Eugenius 4th, 92 ; Felix 5th, 92. 

absurd titles of, 90. 



THE END. 



LONDON : 
GILBKR'l' & KIVINGTON, PRINTERS, 

sr. John's square. 



